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Auspicante Deo, Textus legitur in Psalmo xxxvij. Auspicante God, Textus legitur in Psalm xxxvij.
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vers. 3. Trust in the Lord, and doe good, so shalt thou dwell in the Land,vers. 3. Trust in the Lord, and do good, so shalt thou dwell in the Land,
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and verily thou shalt be fed. THere is no faith where there is either meanes or hopes;
and verily thou shalt be fed. THere is no faith where there is either means or hope's;
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difficulties and impossibilities are the true obiects of beleefe.
difficulties and impossibilities Are the true objects of belief.
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Gods charges are oftentimes harsh in the beginnings and proceeding, but in the conclusion alwayes comfortable.
God's charges Are oftentimes harsh in the beginnings and proceeding, but in the conclusion always comfortable.
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God deferres on purpose, that our trials may be perfect, our deliuerance wellcome, our recompence glorious.
God defers on purpose, that our trials may be perfect, our deliverance welcome, our recompense glorious.
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This knew the holy Psalmist, the Prophet Dauid right well, and therefore through more then much experience penned this Consolatory Song or Psalme,
This knew the holy Psalmist, the Prophet David right well, and Therefore through more then much experience penned this Consolatory Song or Psalm,
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as it plainly appeareth by the argument of it throughout.
as it plainly appears by the argument of it throughout.
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Wherein the Princely Prophet most grauely preuenteth many distrustfull doubts and feares which might (in the contemplation of Christianity & the comparison of the same with the present gliding delight of the wicked) at any time arise in the minds of Gods seruants and followers.
Wherein the Princely Prophet most gravely preventeth many distrustful doubts and fears which might (in the contemplation of Christianity & the comparison of the same with the present gliding delight of the wicked) At any time arise in the minds of God's Servants and followers.
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Here by the way it may bee easie to obserue how hard a thing it is to be a Christian.
Here by the Way it may be easy to observe how hard a thing it is to be a Christian.
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In this respect his meditation affording him not more griefe then wonder. And here to keepe his station is hard, but to remoue harder.
In this respect his meditation affording him not more grief then wonder. And Here to keep his station is hard, but to remove harder.
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One while he scarce restraineth his vnruly desires from euill; ofter can finde no list to good; sometime he purposeth well;
One while he scarce restraineth his unruly Desires from evil; ofter can find no list to good; sometime he Purposes well;
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and when those thoughts (not his) begin to lift him from the earth,
and when those thoughts (not his) begin to lift him from the earth,
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loe, hee that rules in the ayre, stoops vpon him with powerfull temptations, or the world puls him downe with a sweet violence:
lo, he that rules in the air, stoops upon him with powerful temptations, or the world puls him down with a sweet violence:
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so that it is hard to say whether he be forced or perswaded to yeeld; here is much weaknesse, more trechery:
so that it is hard to say whither he be forced or persuaded to yield; Here is much weakness, more treachery:
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good duties seeme harsh, and can hardly escape the repulse, or delay of excuses; and not without much strife grow to any rellish of pleasure;
good duties seem harsh, and can hardly escape the repulse, or Delay of excuses; and not without much strife grow to any relish of pleasure;
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and at the best cannot auoid the mixture of many infirmities. But this is not all.
and At the best cannot avoid the mixture of many infirmities. But this is not all.
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O God! what aduersaries hast thou prouided for vs, weake men? What difficulties? What encounters? Malitious and subtle spirits,
O God! what Adversaries hast thou provided for us, weak men? What difficulties? What encounters? Malicious and subtle spirits,
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an alluring world, a Serpentine and stubborne nature, distrustfull feare, neither the least nor last enemie of mankind, which though our eyes behold,
an alluring world, a Serpentine and stubborn nature, distrustful Fear, neither the least nor last enemy of mankind, which though our eyes behold,
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yet with such amazement (because crossing carnall reason) that from hence ariseth eyther a slauish feare, whereby (when we see the number and the happinesse of the wicked) we (like cowardly Israelites) are ready to flie,
yet with such amazement (Because crossing carnal reason) that from hence arises either a slavish Fear, whereby (when we see the number and the happiness of the wicked) we (like cowardly Israelites) Are ready to fly,
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and plead their measure, for our feare: who is able to stand before the sons of Anak?
and plead their measure, for our Fear: who is able to stand before the Sons of Anak?
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Or, if not feare, so that (as we can) we weakly resist, yet are we foyled with indignation and enuie, fretting our selues because of the vngodly and being malicious against the euill doers, vers. 1.
Or, if not Fear, so that (as we can) we weakly resist, yet Are we foiled with Indignation and envy, fretting our selves Because of the ungodly and being malicious against the evil doers, vers. 1.
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Or (which is worst of all) heereby we are so stupified that (fayth for a while seeming not to haue any being) impious and prophane Atheisme stealing on vs, maketh this question,
Or (which is worst of all) hereby we Are so Stupified that (faith for a while seeming not to have any being) impious and profane Atheism stealing on us, makes this question,
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whether there bee a God? or whether blinde chance and fatall necessity and fortune doe not hand ouer head moderate all things heere below.
whither there be a God? or whither blind chance and fatal necessity and fortune do not hand over head moderate all things Here below.
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So that at some time or other it is hard euen for a beleeuer not to be an Infidell (at least in conceit) looking carnally to haue God at a bent:
So that At Some time or other it is hard even for a believer not to be an Infidel (At least in conceit) looking carnally to have God At a bent:
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and if hee come not at a call, how easie to cast him off? and to betake vs to our owne (no lesse idolatrous then ridiculous shifts) like the Chinois, whipping their gods when they answer not.
and if he come not At a call, how easy to cast him off? and to betake us to our own (no less idolatrous then ridiculous shifts) like the Chinois, whipping their God's when they answer not.
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Whereas (as the Prophet heere exhorteth) his holy ones wait long, and seeke him;
Whereas (as the Prophet Here exhorteth) his holy ones wait long, and seek him;
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and not onely in their sinking, but from the bottome of the deepes, call vpon him,
and not only in their sinking, but from the bottom of the deeps, call upon him,
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and though hee kill them, still put their trust in him. To which purpose in this text is sayd:
and though he kill them, still put their trust in him. To which purpose in this text is said:
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Trust thou in the Lord &c. It is not my purpose to spend any time in speaking concerning the authour of this sacred hymne, who (as it appeareth by the argument of it) was Dauid the King:
Trust thou in the Lord etc. It is not my purpose to spend any time in speaking Concerning the author of this sacred hymn, who (as it appears by the argument of it) was David the King:
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neyther will I insist vpon that excellent order Alphabetically heere vsed, for the auoyding of tedious prolixity according to the number of the Hebrew letters.
neither will I insist upon that excellent order Alphabetically Here used, for the avoiding of tedious prolixity according to the number of the Hebrew letters.
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The Hebrewes in their songs (as it might be shewed) did follow the method Alphabeticall,
The Hebrews in their songs (as it might be showed) did follow the method Alphabetical,
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as some thinke, heereby to helpe the memory. Others, as Vatab. tell vs, there is no certayne reason of this versifying. Apparet vulgatam carminis rationem fuisse.
as Some think, hereby to help the memory. Others, as Vatable tell us, there is no certain reason of this versifying. Appears vulgatam carminis rationem Fuisse.
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It appeares to be an ancient and vulgar custome.
It appears to be an ancient and Vulgar custom.
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Others as Hierom, auerre, that they were written in Saphick verses, to which purpose hee alleadgeth Origen and Philo.
Others as Hieronymus, aver, that they were written in Saphick Verses, to which purpose he allegeth Origen and Philo
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Others suppose this order was vsed not onely to help the memory, but also to note the worthinesse of the matter.
Others suppose this order was used not only to help the memory, but also to note the worthiness of the matter.
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And this last opinion may we in this place first of all incline vnto:
And this last opinion may we in this place First of all incline unto:
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this Psalme being, Alphabetum quoddam pijs omnibus discendum vt nouerint vbi sita sit foelicitas & beatitudo, as Vatab. elsewhere.
this Psalm being, Alphabetum Quoddam pijs omnibus discendum vt nouerint vbi sita sit Felicity & beatitudo, as Vatable elsewhere.
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Heere the care of the holy Ghost is especially to bee noted, for mans saluation, not onely to make the way most plaine for vnderstanding,
Here the care of the holy Ghost is especially to be noted, for men salvation, not only to make the Way most plain for understanding,
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but also the Scriptures as familiar as our A. B. C. for our best conseruing and retayning in our memory.
but also the Scriptures as familiar as our A. B. C. for our best conserving and retaining in our memory.
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So that this Psalme is like Habakuks vision, he that runneth may read a lecture of comfort in euery letter,
So that this Psalm is like Habakuks vision, he that Runneth may read a lecture of Comfort in every Letter,
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and may moreouer well remember what he readeth.
and may moreover well Remember what he readeth.
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But what should I stay on that of S. Hierom. in his epistle to Paulus Vrbicus, diuiding the whole Alphabet into seuen connexions;
But what should I stay on that of S. Hieronymus in his epistle to Paulus Urbicus, dividing the Whole Alphabet into seuen connexions;
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interpreteth the two and twenty letters of the Crosse-row.
interpreteth the two and twenty letters of the Crossrow.
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Aleph, doctrina. Beth, domus Gimel, sapientia &c. What seeke we further? Heer is true wisedome to be found.Aleph, Doctrina. Beth, domus Gimel, sapientia etc. What seek we further? Heer is true Wisdom to be found.
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Nay, not onely methodicall but musicall, not onely for information, but also for consolation;
Nay, not only methodical but musical, not only for information, but also for consolation;
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wherefore in the words of a Prophet, Comfort ye, comfort ye, my people, and, ô yee people be ye comforted.
Wherefore in the words of a Prophet, Comfort you, Comfort you, my people, and, o ye people be you comforted.
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In this consolatory cordiall of comfort, then (for so wee may well call this diuine dittie one of the sweete songs of Sion) we may obserue foure parts 1. a proposition. 2. a confirmation. 3. an amplification. 4. a conclusion.
In this consolatory cordial of Comfort, then (for so we may well call this divine ditty one of the sweet songs of Sion) we may observe foure parts 1. a proposition. 2. a confirmation. 3. an amplification. 4. a conclusion.
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The Prophet Dauid continually exercised with the crosse, and tossed with trouble, most diuinely fortifieth the mindes of all Gods children against any wicked assaults, especiallie against the scandall of the crosse.
The Prophet David continually exercised with the cross, and tossed with trouble, most divinely fortifieth the minds of all God's children against any wicked assaults, especially against the scandal of the cross.
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Namelie, that no man from the outward affluence of all things, the concurrence of all outward blessings, all pompe, plentie, prosperitie to the hearts desire in the greatest measure whatsoeuer:
Namely, that no man from the outward affluence of all things, the concurrence of all outward blessings, all pomp, plenty, Prosperity to the hearts desire in the greatest measure whatsoever:
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beholding this (as the most doe) onely with the carnall eye of the body, bee so voyd of diuine iudgement to draw this argument,
beholding this (as the most doe) only with the carnal eye of the body, be so void of divine judgement to draw this argument,
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Because high among men, ergo high in the fauour of God. Whereas Solomon telleth vs, time and chance falleth alike to all:
Because high among men, ergo high in the favour of God. Whereas Solomon Telleth us, time and chance falls alike to all:
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and our Sauiour, that God causeth the Sunne to shine on the iust and vniust.
and our Saviour, that God Causes the Sun to shine on the just and unjust.
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Such an argument then were absurd in Gods schoole, not grounded aright according to the rules of holy writ.
Such an argument then were absurd in God's school, not grounded aright according to the rules of holy writ.
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On the other side, because the Church of God represented in euery child of God, is like Noahs Arke on the waues of the world, tossed to and fro with contrary winds and waues, sometimes in Shiloh, sometimes in Keriath-iearim, sometimes amongst the Philistines, disstressed, oppressed, destitute, not hauing like Noahs Doue where to rest the sole of his foot till hee land on Ararat the holy hill of heauen.
On the other side, Because the Church of God represented in every child of God, is like Noahs Ark on the waves of the world, tossed to and from with contrary winds and waves, sometime in Shiloh, sometime in Keriath-iearim, sometime among the philistines, distressed, oppressed, destitute, not having like Noahs Dove where to rest the sole of his foot till he land on Ararat the holy hill of heaven.
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If any one therefore, looking only through the windowes of nature, should from carnall reason hence conclude,
If any one Therefore, looking only through the windows of nature, should from carnal reason hence conclude,
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Because this man is in misery exposed to trouble and calamity, ergo despised and reiected of God.
Because this man is in misery exposed to trouble and calamity, ergo despised and rejected of God.
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This were as vncharitable as miserable, for the holy Ghost hath in this place, and in many more teacheth vs to conclude otherwise.
This were as uncharitable as miserable, for the holy Ghost hath in this place, and in many more Teaches us to conclude otherwise.
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For all that will liue godly in Christ Iesus must suffer persecution.
For all that will live godly in christ Iesus must suffer persecution.
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To bee exercised with the crosse is a good argument of one of his followers, which by the crosse went vnto his crowne;
To be exercised with the cross is a good argument of one of his followers, which by the cross went unto his crown;
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for those that suffer with him, nay for him, shall also reigne with him (marke this argument) if none but such, what shall become of the iolly jinglers of the time.
for those that suffer with him, nay for him, shall also Reign with him (mark this argument) if none but such, what shall become of the jolly jinglers of the time.
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Solomon hath taught vs to conclude of them and their happinesse to bee only the cracking of thornes vnder the pot, only a blast.
Solomon hath taught us to conclude of them and their happiness to be only the cracking of thorns under the pot, only a blast.
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But Dauid the father because more acquainted with the crosse, therefore is much more copious in this case,
But David the father Because more acquainted with the cross, Therefore is much more copious in this case,
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as (not to instance more among many) is largely for information and consolation set downe in this Psalme particularly, they shall be cut downe like the grasse,
as (not to instance more among many) is largely for information and consolation Set down in this Psalm particularly, they shall be Cut down like the grass,
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and wither, vers. 2. they shall be cut off, verse 9. yet a little while,
and wither, vers. 2. they shall be Cut off, verse 9. yet a little while,
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and the wicked shall not be, verse 10. the Lord shall laugh at him, his day is comming, verse 13. their sword shall enter into their owne heart, verse 15. they shall perish and be as the fat of Lambes, into smoke they shall consume away, verse 20.
and the wicked shall not be, verse 10. the Lord shall laugh At him, his day is coming, verse 13. their sword shall enter into their own heart, verse 15. they shall perish and be as the fat of Lambs, into smoke they shall consume away, verse 20.
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Yet all this while the wicked is in great power and spreading himselfe like a Bay tree, verse 35.
Yet all this while the wicked is in great power and spreading himself like a Bay tree, verse 35.
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And particularly touching the godly for consolation,
And particularly touching the godly for consolation,
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Thou shalt dwell in the land and be fed, verse 3. hee shall giue thee the desires of thy heart, verse 4. hee shall bring it to passe, verse 5. he shall bring forth thy righteousnesse as the light,
Thou shalt dwell in the land and be fed, verse 3. he shall give thee the Desires of thy heart, verse 4. he shall bring it to pass, verse 5. he shall bring forth thy righteousness as the Light,
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and thy iudgement as the noone-day, verse 6. thou shalt inherit the earth, verse 11. in the day of famine they shall be satisfied, verse 19. the Lord vpholdeth him with his hand, verse 24. hee shall helpe them and deliuer them from the wicked, verse 40. marke the perfect man and behold the vpright,
and thy judgement as the noonday, verse 6. thou shalt inherit the earth, verse 11. in the day of famine they shall be satisfied, verse 19. the Lord upholdeth him with his hand, verse 24. he shall help them and deliver them from the wicked, verse 40. mark the perfect man and behold the upright,
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for the end of that is peace, verse 37.
for the end of that is peace, verse 37.
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Yet notwithstanding all this, the iust and vpright man is in many troubles, so that this which Dauid here affirmeth of the state of either in the iudgement of flesh and blood is a meere Paradox,
Yet notwithstanding all this, the just and upright man is in many Troubles, so that this which David Here Affirmeth of the state of either in the judgement of Flesh and blood is a mere Paradox,
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and in naturall reason incomprehensible, but those things which are impossible with men, are possible with God,
and in natural reason incomprehensible, but those things which Are impossible with men, Are possible with God,
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and spirituall things are spiritually discerned, wherefore Trust in the Lord, and be doing good; so dwell in the land, and verily thou shalt be fed.
and spiritual things Are spiritually discerned, Wherefore Trust in the Lord, and be doing good; so dwell in the land, and verily thou shalt be fed.
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In this Text we are to obserue 2 parts, 1 a precept, trust in the Lord. 2 a promise, to dwell in the land and be fed.
In this Text we Are to observe 2 parts, 1 a precept, trust in the Lord. 2 a promise, to dwell in the land and be fed.
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Touching the precept it hath reference 1 to God. 2 to man. 1 To God: trust thou in the Lord; for matter of piety, 2 To man: and be doing good: for matter of charity.
Touching the precept it hath Referente 1 to God. 2 to man. 1 To God: trust thou in the Lord; for matter of piety, 2 To man: and be doing good: for matter of charity.
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Faith and good workes are inseparably vnited, as the soule and the body (yet in their order) first faith, for, trust in the Lord: secondly good works: be doing good:
Faith and good works Are inseparably united, as the soul and the body (yet in their order) First faith, for, trust in the Lord: secondly good works: be doing good:
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whom God hath then thus ioyned together, let no man put asunder.
whom God hath then thus joined together, let no man put asunder.
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Now as when man and wife like faithfull yoakfellowes, and like the words of my Text walke orderly together aequis passibus, a happy issue attendeth on their trauell:
Now as when man and wife like faithful yoakfellowes, and like the words of my Text walk orderly together aequis passibus, a happy issue attends on their travel:
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So if our faith be grounded on God in the first place, and from hence we be enabled in the second place to doe good,
So if our faith be grounded on God in the First place, and from hence we be enabled in the second place to do good,
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then a long Catalogue of many glorious blessings waiteth on vs to crowne vs, and those are either externall, to dwell in the land. to be fed.
then a long Catalogue of many glorious blessings waits on us to crown us, and those Are either external, to dwell in the land. to be fed.
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internall, to haue the desires of his heart v. 4. to haue abundance of peace v. 11. eternall, to dwell for euermore, verse 27. and 29.
internal, to have the Desires of his heart v. 4. to have abundance of peace v. 11. Eternal, to dwell for evermore, verse 27. and 29.
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Whence we see that those which haue the Lord for their master, haue the most profitable seruice in the world, to whom the promise of this life,
Whence we see that those which have the Lord for their master, have the most profitable service in the world, to whom the promise of this life,
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and so respecting the body and the soule in the inchoation of grace, and that which is to come:
and so respecting the body and the soul in the inchoation of grace, and that which is to come:
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and so respecting body and soule in the consummation of glory, most properly belongeth, for be saith, dwell in the land, thou shalt be fed;
and so respecting body and soul in the consummation of glory, most properly belongeth, for be Says, dwell in the land, thou shalt be fed;
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a constant promise of him whose word is yea and amen:
a constant promise of him whose word is yea and Amen:
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Touching this Text then it may be sayd that it comprehendeth the Law and the Gospell;
Touching this Text then it may be said that it comprehendeth the Law and the Gospel;
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in which wee haue the first and second table: the summe of the Law and the Prophets, viz. to loue God aboue all:
in which we have the First and second table: the sum of the Law and the prophets, viz. to love God above all:
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which we cannot doe if we trust not in him To loue our neighbour as our selues, which we cannot doe neither,
which we cannot do if we trust not in him To love our neighbour as our selves, which we cannot do neither,
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if we be not doing good.
if we be not doing good.
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So that the grace of God (like the Sonne in his glory) appeareth in our Text to teach vs to deny all vngolinesss,
So that the grace of God (like the Son in his glory) appears in our Text to teach us to deny all vngolinesss,
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& to liue religiously, by trusting in the Lord: righteously, by doing good to our selues and others:
& to live religiously, by trusting in the Lord: righteously, by doing good to our selves and Others:
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and soberly, by waiting on the Lord, dwelling in the land and being fed.
and soberly, by waiting on the Lord, Dwelling in the land and being fed.
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In the words what obscurity? onely the last, dwell in the land and thou shalt be fed, challenge at my hands a further interpretation;
In the words what obscurity? only the last, dwell in the land and thou shalt be fed, challenge At my hands a further Interpretation;
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our letter not so well bearing, and therefore not so neerely answering the originall: of which when I come vnto the promise.
our Letter not so well bearing, and Therefore not so nearly answering the original: of which when I come unto the promise.
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I For the precept, as touching our faith; trust thou in the Lord. Hauing then thus farre acquainted you with the scope of the holy Ghost, at large;
I For the precept, as touching our faith; trust thou in the Lord. Having then thus Far acquainted you with the scope of the holy Ghost, At large;
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that the children of God when they see themselues in great misery, and the wicked flourishing as a greene Bay tree, ought not to bee amazed at this,
that the children of God when they see themselves in great misery, and the wicked flourishing as a green Bay tree, ought not to be amazed At this,
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nor to fret hereat, or be filled with indignation, or because they are like a fat Oxe fatted for the day of slaughter,
nor to fret hereat, or be filled with Indignation, or Because they Are like a fat Ox fatted for the day of slaughter,
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whereas the children of God must bee exercised with many afflictions;
whereas the children of God must be exercised with many afflictions;
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lest with the world they should be condemned. 2 That their light afflictions which are but temporall, may be crowned with glory which is eternall.
lest with the world they should be condemned. 2 That their Light afflictions which Are but temporal, may be crowned with glory which is Eternal.
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And for this cause to trust in the Lord, whence I obserue, that in all troubles and trials whatsoeuer, and at all times we ought confidently to trust in the Lord.
And for this cause to trust in the Lord, whence I observe, that in all Troubles and trials whatsoever, and At all times we ought confidently to trust in the Lord.
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1. The place is a confirmation of this truth, as it is vsed here by way of precept, trust thou in Iehouah.
1. The place is a confirmation of this truth, as it is used Here by Way of precept, trust thou in Jehovah.
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To this purpose is that of Dauid, in God is my saluation and my glory, the rock of my strength and my refuge is in God.
To this purpose is that of David, in God is my salvation and my glory, the rock of my strength and my refuge is in God.
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Trust in him at all times yee people, poure out your hearts before him:
Trust in him At all times ye people, pour out your hearts before him:
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God is a refuge for vs. In which the Prophet not only biddeth and exhorteth vs to trust in him,
God is a refuge for us In which the Prophet not only bids and exhorteth us to trust in him,
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but moreouer addeth a reason drawne from the profitable effect of such confidence; because he is a refuge to helpe vs and deliuer vs. To this place is that of Solomon, trust in the Lord with all thy heart:
but moreover adds a reason drawn from the profitable Effect of such confidence; Because he is a refuge to help us and deliver us To this place is that of Solomon, trust in the Lord with all thy heart:
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and leane not to thine owne vnderstanding.
and lean not to thine own understanding.
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2 This hath beene the practise of the children of God in all troubles, and in all times,
2 This hath been the practice of the children of God in all Troubles, and in all times,
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as is proued from the example of that godly and faithfull King, who when the Moabites and Ammonites came against him, to battell,
as is proved from the Exampl of that godly and faithful King, who when the Moabites and Ammonites Come against him, to battle,
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after he had prayed vnto the Lord for helpe and deliuerance, as the people went forth into the wildernesse of Tekoa, Iehosaphat stood and said:
After he had prayed unto the Lord for help and deliverance, as the people went forth into the Wilderness of Tekoa, Jehoshaphat stood and said:
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Heare me O Iudah and yee inhabitants of Ierusalem, trust in the Lord your God, so shall yee be established;
Hear me Oh Iudah and ye inhabitants of Ierusalem, trust in the Lord your God, so shall ye be established;
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beleeue his Prophets so shall yee prosper.
believe his prophets so shall ye prosper.
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An example we haue in good Iacob, who trusting in the Lord was not afraid to returne to his owne Country, notwithstanding the malice which his brother Esau had conceiued against him, because hee beleeued that God who commanded him to goe would also defend him.
an Exampl we have in good Iacob, who trusting in the Lord was not afraid to return to his own Country, notwithstanding the malice which his brother Esau had conceived against him, Because he believed that God who commanded him to go would also defend him.
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The like might I say concerning the rest of the Patriarchs, Noah, Abraham, Lot, Isaac, Ioseph, Dauid, Daniel, together with the sacred quire of reuerend antiquity summoned by the Author to the Hebrewes, who through faith subdued Kingdomes, wrought righteousnesse, obtained the promise, stopped the mouth of Lions, quenched the violence of the fire, escaped the edge of the sword, waxed valiant in battell,
The like might I say Concerning the rest of the Patriarchs, Noah, Abraham, Lot, Isaac, Ioseph, David, daniel, together with the sacred choir of reverend antiquity summoned by the Author to the Hebrews, who through faith subdued Kingdoms, wrought righteousness, obtained the promise, stopped the Mouth of Lions, quenched the violence of the fire, escaped the edge of the sword, waxed valiant in battle,
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and turned to slight the armies of Aliants.
and turned to slight the armies of Aliants.
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By euidence whereof we see that if we trust in God and cast our care on him, he is such a father of mercies and God of all comfort that he will also care for vs.
By evidence whereof we see that if we trust in God and cast our care on him, he is such a father of Mercies and God of all Comfort that he will also care for us
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For which cause our Sauiour said to his disciples, let not your hearts be troubled, you beleeue in God; beleeue also in me;
For which cause our Saviour said to his Disciples, let not your hearts be troubled, you believe in God; believe also in me;
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&c. A little faith then euen as small as a graine of Mustard seed, is able to make vs list vp our heads in the middest of all troubles, etc. A little faith then even as small as a grain of Mustard seed, is able to make us list up our Heads in the midst of all Troubles,
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and to remoue euen Mountaines of distrusts out of our soules.
and to remove even Mountains of distrusts out of our Souls.
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Therefore in the description of the spirituall armour faith is compared to a buckler or shield:
Therefore in the description of the spiritual armour faith is compared to a buckler or shield:
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which guardeth especially the head and heart; which guardeth especially the head and heart;
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that is (as it may be construed) the vnderstanding and will, ut non turbetur intellectus, non formidet affectus, that we be not troubled in our vnderstanding,
that is (as it may be construed) the understanding and will, ut non turbetur Intellectus, non formidet affectus, that we be not troubled in our understanding,
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nor made fearfull in our affection.
nor made fearful in our affection.
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By faith the children of God haue beene more bold then Lions, and enabled to doe euen all things.
By faith the children of God have been more bold then Lions, and enabled to do even all things.
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When Taxaris saw his Countriman Anacharsis in Athens, he said vnto him, I will at once shew thee all the wonders of Greece, vis• Solone vidisti omnia; in seeing Solon thou seest all,
When Taxaris saw his Countryman Anacharsis in Athens, he said unto him, I will At once show thee all the wonders of Greece, vis• Solon Vidisti omnia; in seeing Solon thou See all,
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euen Athens it selfe, and all the glory of the Greeks. In like manner I may tell a true Christian:
even Athens it self, and all the glory of the Greeks. In like manner I may tell a true Christian:
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hast thou saith and assured trust in the Lord? thou hast more then all the wonders of Greece;
hast thou Says and assured trust in the Lord? thou hast more then all the wonders of Greece;
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vpon the point, all the wonderfull gifts of grace:
upon the point, all the wonderful Gifts of grace:
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for faith is a mother vertue from whence all other spring, and without which our best actions are but splendida peccata, shining sinnes, Rom. 14.24. most necessary then that we trust in the Lord. And not without great reason.
for faith is a mother virtue from whence all other spring, and without which our best actions Are but splendida Peccata, shining Sins, Rom. 14.24. most necessary then that we trust in the Lord. And not without great reason.
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1 Because if we trust not in the Lord as touching grace we are dead: as long as we liue we breath and labour for life euen in death:
1 Because if we trust not in the Lord as touching grace we Are dead: as long as we live we breath and labour for life even in death:
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faith is the life of grace, the death of all sinne:
faith is the life of grace, the death of all sin:
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hence it is said, the iust man liueth by his faith, and liuing hereby his soule trusteth in the Lord, hee looketh cheerfully to God, hauing the spirit of boldnesse, insomuch that we may say of him, Si fractus illabatur orbis impavidum ferient ruinae, if the mountaines should be remoued and cast headlong into the Sea, still hee standeth his ground: hence it is said, the just man lives by his faith, and living hereby his soul Trusteth in the Lord, he looks cheerfully to God, having the Spirit of boldness, insomuch that we may say of him, Si fractus illabatur Orbis impavidum ferient ruinae, if the Mountains should be removed and cast headlong into the Sea, still he Stands his ground:
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yea, Terra fremat, regna alta crepent, ruat orcus & ortus; Si modo firma fides, nulla ruina nocet.
yea, Terra Fremat, regna Alta crepent, ruat orcus & ortus; Si modo Firm fides, nulla ruina nocet.
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If that all the world should crack in peeces, neuerthelesse he standeth fast and firme, grounded on the rock fixed like the Mount Sion, not to be remoued at any time by any meanes;
If that all the world should Crac in Pieces, nevertheless he Stands fast and firm, grounded on the rock fixed like the Mount Sion, not to be removed At any time by any means;
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for he trusteth in the Lord, and vnder the shadow of his wings is the righteous mans refuge till the tyrannie of Satan, sinne, death and hell be ouerpast:
for he Trusteth in the Lord, and under the shadow of his wings is the righteous men refuge till the tyranny of Satan, sin, death and hell be overpassed:
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for he hath (if I may so say) the life-blood of the soule, true faith in the Lord,
for he hath (if I may so say) the lifeblood of the soul, true faith in the Lord,
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and relieth on his promises and therefore cannot miscarrie.
and Relieth on his promises and Therefore cannot miscarry.
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Whereas on the other side, a faithlesse man and distrustfull in all troubles ▪ whatsoeuer, is ready not onely to sincke vnder his burden,
Whereas on the other side, a faithless man and distrustful in all Troubles ▪ whatsoever, is ready not only to sink under his burden,
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but also to giue vp the ghost. It is with them as it was with Nabal;
but also to give up the ghost. It is with them as it was with Nabal;
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a distrustfull person hath a head like Nabal, a heart like Nabal, when he heareth of any troubles and crosses not to be vndergone,
a distrustful person hath a head like Nabal, a heart like Nabal, when he hears of any Troubles and Crosses not to be undergone,
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but which hee hath escaped ignorantly. His heart presently dieth within him, and he becommeth as a stone.
but which he hath escaped ignorantly. His heart presently Dieth within him, and he becomes as a stone.
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Physitians tell vs, that in mans body the arteres running along the veines, do beat vpon them,
Physicians tell us, that in men body the arteries running along the Veins, do beatrice upon them,
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and stir vp the blood, lest congeling, it should waxe cold; so in the soule of the godly, true fayth beateth in time of all distresse,
and stir up the blood, lest congealing, it should wax cold; so in the soul of the godly, true faith beats in time of all distress,
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and keepeth it aliue in the wicked, as in Nabal it moueth not, and therefore in necessity either they die with griefe,
and Keepeth it alive in the wicked, as in Nabal it moves not, and Therefore in necessity either they die with grief,
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as he did, or with Achitophel hang themselues, or with Saul run in distresse to the witch of Endor, to hell for helpe;
as he did, or with Ahithophel hang themselves, or with Saul run in distress to the witch of Endor, to hell for help;
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whereas the children of God wait vpon him for deliuerance with patience and with confidence trust in the Lord.
whereas the children of God wait upon him for deliverance with patience and with confidence trust in the Lord.
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Because fayth is the only meanes wherby we apprehend all the promises of God, and apply them to our comfort in time of need:
Because faith is the only means whereby we apprehend all the promises of God, and apply them to our Comfort in time of need:
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hence it is that the Apostle S. Paul (or els who) to the Hebrewes, sayth, Without fayth it is impostible to please God.
hence it is that the Apostle S. Paul (or Else who) to the Hebrews, say, Without faith it is impostible to please God.
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For hee that commeth to God, must beleeue, that he is, and that he is a rewarder (or as our purpose is, a deliuerer) of them that diligently seeke him.
For he that comes to God, must believe, that he is, and that he is a rewarder (or as our purpose is, a deliverer) of them that diligently seek him.
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So then without faith, no apprehension of God as he is: without apprehension, no deliuerance. Faith then is the meanes:
So then without faith, no apprehension of God as he is: without apprehension, no deliverance. Faith then is the means:
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and God vsually shapeth the end according to the meanes.
and God usually shapeth the end according to the means.
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Naaman had neuer beene cleansed of his leprosie, if he had not beene washed in Iordane.
Naaman had never been cleansed of his leprosy, if he had not been washed in Iordane.
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God is not tied to meanes, but men are, which wee both may and must vse,
God is not tied to means, but men Are, which we both may and must use,
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if we expect or desire the issue. God could sauevs without the preaching of his word, but he will not.
if we expect or desire the issue. God could sauevs without the preaching of his word, but he will not.
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Hee hath ordayned no meanes so effectuall to beget fayth as this; and therefore we must haue a constant dependance thereon.
He hath ordained no means so effectual to beget faith as this; and Therefore we must have a constant dependence thereon.
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God could raise vp children to Abraham from the stones: he could of Diuels and reprobates make Saints and Angels, but he will not;
God could raise up children to Abraham from the stones: he could of Devils and Reprobates make Saints and Angels, but he will not;
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it is one thing what hee can doe, another what he will doe.
it is one thing what he can do, Another what he will do.
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And therefore monstrous absurdities might be concluded, if that we should dispute from his power to his will.
And Therefore monstrous absurdities might be concluded, if that we should dispute from his power to his will.
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It is well taken that the father of the Prodigall would neither fetch the robe nor suffer his son to fetch it neither,
It is well taken that the father of the Prodigal would neither fetch the robe nor suffer his son to fetch it neither,
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but commanded his seruants to bring it foorth and put it on:
but commanded his Servants to bring it forth and put it on:
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and why? If not to bring meanes into credit, for which the Gospell aboundeth with examples;
and why? If not to bring means into credit, for which the Gospel Aboundeth with Examples;
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in all those miraculous deliuerances wrought by our Sauior ascribing them still to fayth.
in all those miraculous Deliverances wrought by our Saviour ascribing them still to faith.
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Hence when Peter began to sincke, hee attributeth it to his in fidelity and distrust, in that he sayd, O thou of little fayth!
Hence when Peter began to sink, he attributeth it to his in Fidis and distrust, in that he said, Oh thou of little faith!
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wherefore didst thou doubt? As if hee had sayd, if thou hadst trusted in me, thou couldst not haue miscarried.
Wherefore didst thou doubt? As if he had said, if thou Hadst trusted in me, thou Couldst not have miscarried.
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And in another place it is sayd, he could doe no works there, because of their vnbeleefe, saue that he laid his hands vpon a few sicke.
And in Another place it is said, he could do no works there, Because of their unbelief, save that he laid his hands upon a few sick.
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On the other side, in many miracles, we finde the truth of this point confirmed.
On the other side, in many Miracles, we find the truth of this point confirmed.
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When the distressed woman of Canaan whose daughter was miserably vexed with a Diuell cried vnto him for help, saying, Haue mercy on me, O Lord, thou sonne of Dauid, &c. whom for importunities sake, the Disciples besought to send her away:
When the distressed woman of Canaan whose daughter was miserably vexed with a devil cried unto him for help, saying, Have mercy on me, Oh Lord, thou son of David, etc. whom for importunities sake, the Disciples besought to send her away:
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he answered, I am not sent but to the lost sheepe of the house of Israel.
he answered, I am not sent but to the lost sheep of the house of Israel.
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Then came the woman and worshipped, saying; Lord helpe me;
Then Come the woman and worshipped, saying; Lord help me;
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to whom hee replied, It is not meete to take the childrens bread, and to cast it to the dogges.
to whom he replied, It is not meet to take the Children's bred, and to cast it to the Dogs.
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And she sayd, truth Lord, yet the dogs eate the crummes which fall from their masters table. (Hence the deliuerance) O woman, great is thy faith!
And she said, truth Lord, yet the Dogs eat the crumbs which fallen from their Masters table. (Hence the deliverance) Oh woman, great is thy faith!
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be it vnto thee as thou wilt, and her daughter was made whole. So likewise the Leper that came vnto him, beseeching him and kneeling downe vnto him;
be it unto thee as thou wilt, and her daughter was made Whole. So likewise the Leper that Come unto him, beseeching him and kneeling down unto him;
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said, If thou wilt thou canst make me whole, (behold his faith and see deliuerance) Iesus moued with compassion, put forth his hand and touched him, and said, I will, be thou whole, and hee was cleansed.
said, If thou wilt thou Canst make me Whole, (behold his faith and see deliverance) Iesus moved with compassion, put forth his hand and touched him, and said, I will, be thou Whole, and he was cleansed.
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Againe, in him which was sick of the palsie, we see the same thing, when they could not come nigh vnto him for the presse, they vncouered the roofe where he was,
Again, in him which was sick of the palsy, we see the same thing, when they could not come High unto him for the press, they uncovered the roof where he was,
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and let downe the bed where the sick of the palsie lay.
and let down the Bed where the sick of the palsy lay.
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When Iesus saw their faith, he said vnto the sick of the palsie, sonne thy sinnes be forgiuen thee.
When Iesus saw their faith, he said unto the sick of the palsy, son thy Sins be forgiven thee.
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So the woman with the bloody issue, hauing beene troubled twelue yeeres, and spent all on Physitians, and become much worle;
So the woman with the bloody issue, having been troubled twelue Years, and spent all on Physicians, and become much worle;
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when she had but touched his garment (for note her faith, she had said,
when she had but touched his garment (for note her faith, she had said,
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if I touch but his clothes I shall be whole) the fountaine of her blood was dried vp, and she was healed of that plague.
if I touch but his clothes I shall be Whole) the fountain of her blood was dried up, and she was healed of that plague.
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And all this is ascribed to her faith, daughter thy faith hath made thee whole, goe in peace.
And all this is ascribed to her faith, daughter thy faith hath made thee Whole, go in peace.
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The like is to be instanced in the deliuerance vouchsafed vnto Iairus in his daughter,
The like is to be instanced in the deliverance vouchsafed unto Jairus in his daughter,
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when the people told him she was dead, why troublest thou the master? Iesus said vnto the Ruler of the Synagogue, be not afraid, onely beleeue: and he raised her.
when the people told him she was dead, why troublest thou the master? Iesus said unto the Ruler of the Synagogue, be not afraid, only believe: and he raised her.
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So in the miracle wrought vpon the mans sonne which was dumbe, the deliuerance is ascribed to faith, in that our Sauiour said all things are possible, if thou canst beleeue.
So in the miracle wrought upon the men son which was dumb, the deliverance is ascribed to faith, in that our Saviour said all things Are possible, if thou Canst believe.
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And the father of the child cryed with teares, I beleeue, Lord helpe my vnbeleefe, and then and thus hee cured him.
And the father of the child cried with tears, I believe, Lord help my unbelief, and then and thus he cured him.
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Plaine for this purpose is that of blind Bartimeus the sonne Timeus also, who hearing that Iesus passed by, cried out, Iesus thou sonne of Dauid haue mercy on me.
Plain for this purpose is that of blind Bartimaeus the son Timaeus also, who hearing that Iesus passed by, cried out, Iesus thou son of David have mercy on me.
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What wouldest thou, said Christ? Lord that I might receiue my sight; to whom he answered, goe thy way, thy faith hath made thee whole.
What Wouldst thou, said christ? Lord that I might receive my sighed; to whom he answered, go thy Way, thy faith hath made thee Whole.
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So the Leper which was cleansed, goe thy way, thy faith hath made thee whole.
So the Leper which was cleansed, go thy Way, thy faith hath made thee Whole.
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So to the woman which brake an Alabaster box of ointment, and stood at his feet weeping,
So to the woman which brake an Alabaster box of ointment, and stood At his feet weeping,
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and washing them with her teares, and wiping them with her haires, and kissing them, and anointing them, and being a sinner;
and washing them with her tears, and wiping them with her hairs, and kissing them, and anointing them, and being a sinner;
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to whom Christ said, thy sinnes, which are many, are forgiuen, but whence this vnspeakable mercy? hence, thy faith hath saued thee, goe in peace.
to whom christ said, thy Sins, which Are many, Are forgiven, but whence this unspeakable mercy? hence, thy faith hath saved thee, go in peace.
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Whence it not from hence also was that miraculous raising of the Centurions seruant as it were from death? euen from bis faith:
Whence it not from hence also was that miraculous raising of the Centurions servant as it were from death? even from bis faith:
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he had built a Synagogue he said in all humility, Lord trouble not thy selfe,
he had built a Synagogue he said in all humility, Lord trouble not thy self,
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for I am not worthy that thou shouldest enter vnder my roofe, neither thought I my selfe worthy to come vnto thee, onely say the word and my seruant shall be healed.
for I am not worthy that thou Shouldst enter under my roof, neither Thought I my self worthy to come unto thee, only say the word and my servant shall be healed.
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Whereupon our Sauiour, verily I say vnto you, I haue not found so great faith, no not in Israel, and so he cured her.
Whereupon our Saviour, verily I say unto you, I have not found so great faith, no not in Israel, and so he cured her.
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But why wade I so farre into the Sanctuary for testimonies to proue this? when as among so many it is hard not to be infinite.
But why wade I so Far into the Sanctuary for testimonies to prove this? when as among so many it is heard not to be infinite.
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In a word our Sauiour most diuinely, not only by example, but positiuely by precept confirmeth and concluded this point.
In a word our Saviour most divinely, not only by Exampl, but positively by precept confirmeth and concluded this point.
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When his disciples maruelled that the tree which he cursed was withered away, hee said to them, haue faith in God,
When his Disciples marveled that the tree which he cursed was withered away, he said to them, have faith in God,
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for I say vnto you, whosoeuer shall say vnto this mountaine, be thou remoued, and bee thou cast into the sea,
for I say unto you, whosoever shall say unto this mountain, be thou removed, and be thou cast into the sea,
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and shall beleeue that those things which he saith shall come to passe, shall haue whatsoeuer he saith.
and shall believe that those things which he Says shall come to pass, shall have whatsoever he Says.
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And whatsoeuer ye shall desire when yee pray, beleeue ye shall receiue them and ye shall haue them. And whatsoever you shall desire when ye pray, believe you shall receive them and you shall have them.
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Thus then seeing so much is attributed to faith as you haue heard, it we would be deliuered, we must trust in the Lord,
Thus then seeing so much is attributed to faith as you have herd, it we would be Delivered, we must trust in the Lord,
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and that for this reason drawne from the profitable end which followeth, namely, to bee deliuered:
and that for this reason drawn from the profitable end which follows, namely, to be Delivered:
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on the contray, the meanes neglected, no maruell if the end be not obtained. Because this is the commandement of God, namely.
on the country, the means neglected, no marvel if the end be not obtained. Because this is the Commandment of God, namely.
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that we trust in him here positiuely; imperatively, trust thou in Iehouah: this is pointed out with the finger of God vnto vs in the first commandement.
that we trust in him Here positively; imperatively, trust thou in Jehovah: this is pointed out with the finger of God unto us in the First Commandment.
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Thou shalt haue no other Gods but me, wherein we are commanded to worship God and him alone, which worship standeth on these soure pillars, 1 louing God aboue all. 2 fearing God aboue all. 3 praying to God,
Thou shalt have no other God's but me, wherein we Are commanded to worship God and him alone, which worship Stands on these sour pillars, 1 loving God above all. 2 fearing God above all. 3 praying to God,
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and none but him. 4 in acknowledging God to be the guider of all things, and therefore to trust in him.
and none but him. 4 in acknowledging God to be the guider of all things, and Therefore to trust in him.
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which, though the last, is not the least in the affirmatiue part of this precept. It is commanded oftentimes in other place of the Scripture, as in Proverb. 3.5. fiduciam habe in Iehova ex toto cordetu•. in Psal. 4.5.
which, though the last, is not the least in the affirmative part of this precept. It is commanded oftentimes in other place of the Scripture, as in Proverb. 3.5. fiduciam habe in Jehovah ex toto cordetu•. in Psalm 4.5.
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offer the sacrifice of righteousnesse, and put your trust in the Lord, in the 5. verse also of the 37. Plalme, Devolve super Iehovam viam tuam,
offer the sacrifice of righteousness, and put your trust in the Lord, in the 5. verse also of the 37. Psalm, Devolve super Iehovam viam tuam,
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& confide in eo, commit thy way &c. in Psal. 62.8. trust in him at all times, ye people poure out your hearts before him:& confide in eo, commit thy Way etc. in Psalm 62.8. trust in him At all times, you people pour out your hearts before him:
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God is a refuge for vs. (this is worthy to bee noted with no lesse then Selah) in Isay 26.4. trust ye in the Lord for euer:
God is a refuge for us (this is worthy to be noted with no less then Selac) in Saiah 26.4. trust you in the Lord for ever:
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for in the Lord Iehovah is euerlasting strength.
for in the Lord Jehovah is everlasting strength.
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This then is the diuine voice of God, dixit Dominus, which him selfe hath said (NONLATINALPHABET) and as hee hath spoke by the mouth of his holy Prophets since the world began; which command implyes obedience.
This then is the divine voice of God, dixit Dominus, which him self hath said () and as he hath spoke by the Mouth of his holy prophets since the world began; which command Implies Obedience.
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The Rechabites are commended by the Prophet Ieremiah for that they obeyed the commandement of Ionadab the sonne of Rechab, in abstayning from wine all their dayes, and in dwelling in tents;
The Rechabites Are commended by the Prophet Jeremiah for that they obeyed the Commandment of Ionadab the son of Rechab, in abstaining from wine all their days, and in Dwelling in tents;
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for which obedience the Lord promised that Ionadab the sonne of Rechab should not want a man to stand before him for euer.
for which Obedience the Lord promised that Ionadab the son of Rechab should not want a man to stand before him for ever.
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I inferre from the Rechabites, if wee faithfully trust in the Lord, as not Ionadab a mortall man,
I infer from the Rechabites, if we faithfully trust in the Lord, as not Ionadab a Mortal man,
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but the high and most mighty Iehouah hath commanded vs, we shall stand before him for euer, we shall dwell in the land and bee fed in faith foreuermore.
but the high and most mighty Jehovah hath commanded us, we shall stand before him for ever, we shall dwell in the land and be fed in faith forevermore.
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Because of the infinite profit which acreweth to those that trust in the Lord:
Because of the infinite profit which acreweth to those that trust in the Lord:
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so testifieth Solomon, for it is a pleasant thing if thou keepe them within thee, they shall be fitted in thy lips, that thy trust may be in the Lord &c. Againe, he that trusteth in the Lord shall be made fat, that is, he shall be enriched with all the blessings of God.
so Testifieth Solomon, for it is a pleasant thing if thou keep them within thee, they shall be fitted in thy lips, that thy trust may be in the Lord etc. Again, he that Trusteth in the Lord shall be made fat, that is, he shall be enriched with all the blessings of God.
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So we see that those which trusted in the Lord haue alwaies prospered and obtained victory of their enemies; So we see that those which trusted in the Lord have always prospered and obtained victory of their enemies;
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hitherto is that memorable victory of the people of Iudah ouer the Israelites to be referred, when God deliuered them into their hand,
hitherto is that memorable victory of the people of Iudah over the Israelites to be referred, when God Delivered them into their hand,
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and they slew of Israel fiue hundred thousand chosen men.
and they slew of Israel fiue hundred thousand chosen men.
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And the reason is there rendred, because the men of Israel had forsaken the Lord and trusted rather in the calues of Ieroboam the sonne of Nebat, which caused Israel to sinne:
And the reason is there rendered, Because the men of Israel had forsaken the Lord and trusted rather in the calves of Jeroboam the son of Nebat, which caused Israel to sin:
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whereas the people of Iudah kept the charge of the Lord their God, and did trust in him.
whereas the people of Iudah kept the charge of the Lord their God, and did trust in him.
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Hitherto is that notable victory of Asa to bee referred, in these words Hanan the Seer challengeth Asa the King Iudah hauing made a league with Benhadad King of Syria.
Hitherto is that notable victory of Asa to be referred, in these words Hanan the Seer Challengeth Asa the King Iudah having made a league with Benhadad King of Syria.
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Because thou hast relied on Benhadad King of Syria, and not relied on the Lord thy God: Because thou hast relied on Benhadad King of Syria, and not relied on the Lord thy God:
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therefore is the host of the King of Syria escaped thy hand.
Therefore is the host of the King of Syria escaped thy hand.
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Were not the Aethiopians and the Lubims a huge host, with very many charrets and horsemen? yet because thou didst rely on the Lord, he deliuered them into thy hand.
Were not the Ethiopians and the Libyans a huge host, with very many charets and horsemen? yet Because thou didst rely on the Lord, he Delivered them into thy hand.
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And yet behold a greater profit, for confidence in God bringeth tranquility, and security, and peace of conscience,
And yet behold a greater profit, for confidence in God brings tranquillity, and security, and peace of conscience,
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as is shewed in the example of Dauid, I layd me downe and slept, I awaked, for the Lord sustained me.
as is showed in the Exampl of David, I laid me down and slept, I awaked, for the Lord sustained me.
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I will not be afraid for ten thousands of people that haue set themselues against me round about.
I will not be afraid for ten thousands of people that have Set themselves against me round about.
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In a word, confidence in God omnigenam benedictionem homini praestat, procureth all manner of blessings. In a word, confidence in God omnigenam benedictionem Homini praestat, procureth all manner of blessings.
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A plaine and comfortable proofe is that of the holy Prophet, in these words, Blessed is the man that trusteth in the Lord,
A plain and comfortable proof is that of the holy Prophet, in these words, Blessed is the man that Trusteth in the Lord,
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and whose hope the Lord is.
and whose hope the Lord is.
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For he shall be as a tree planted by the waters, and that spreadeth out her roots by the riuer,
For he shall be as a tree planted by the waters, and that spreadeth out her roots by the river,
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and shall not see when heat commeth, but her leafe shall be greene, and shall not be carefull in the yeere of drought,
and shall not see when heat comes, but her leaf shall be green, and shall not be careful in the year of drought,
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neither shall cease from yeelding fruit. So Dauid: for the King trusteth in the Lord; therefore through the mercy of the most high he shall not be moued.
neither shall cease from yielding fruit. So David: for the King Trusteth in the Lord; Therefore through the mercy of the most high he shall not be moved.
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Againe, they that trust in the Lord shall be as the mount Sion, which cannot be mooued for euer.
Again, they that trust in the Lord shall be as the mount Sion, which cannot be moved for ever.
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This was the promise which the Lord made vnto Ebedmelech the Ethiopian that when he accomplished his word in bringing euill vpon the city, that he should be deliuered and not be giuen into the hand of the men of whom hee was afrayd:
This was the promise which the Lord made unto Ebedmelech the Ethiopian that when he accomplished his word in bringing evil upon the City, that he should be Delivered and not be given into the hand of the men of whom he was afraid:
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for I will surely deliuer thee, thou shalt not fall by the sword, but thy life shall be a prey vnto thee. for I will surely deliver thee, thou shalt not fallen by the sword, but thy life shall be a prey unto thee.
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And why all this mercy? Because thou hast put thy trust in me, sayth the Lord.
And why all this mercy? Because thou hast put thy trust in me, say the Lord.
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In respect of the great profit and the exceeding great reward that followeth our confidence. Good reason that we trust in the Lord:
In respect of the great profit and the exceeding great reward that follows our confidence. Good reason that we trust in the Lord:
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Because of the prouidence of Iehouah whereby hee defendeth and preserueth those that trust in him.
Because of the providence of Jehovah whereby he defendeth and Preserveth those that trust in him.
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Hence, saith Dauid, I will lay mee downe in peace and sleepe, for thou Lord only makest me dwell in safety.
Hence, Says David, I will lay me down in peace and sleep, for thou Lord only Makest me dwell in safety.
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Thou by thy prouidence preseruest me. Hence is that of Esay; Trust in the Lord for euer;
Thou by thy providence preservest me. Hence is that of Isaiah; Trust in the Lord for ever;
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for in the Lord Iehouah is euerlasting strength. Hence is that of our Sauiour;
for in the Lord Jehovah is everlasting strength. Hence is that of our Saviour;
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Take no thought for your life, what you shall eat or drinke, or what you shall put on.
Take no Thought for your life, what you shall eat or drink, or what you shall put on.
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Behold the fowles of the ayre, for they sow nor, nor reape, nor gather into barnes;
Behold the fowls of the air, for they sow nor, nor reap, nor gather into Barns;
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yet your heauenly Father feedeth them.
yet your heavenly Father feeds them.
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Are yee not much better then they? Consider the Lillies of the field how they grow, they toile not,
are ye not much better then they? Consider the Lilies of the field how they grow, they toil not,
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neither spin, yet Salomon in his glory was not clothed like one of these.
neither spin, yet Solomon in his glory was not clothed like one of these.
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Wherefore if God so cloath the grasse of the field, which to day is, and to morrow is cast into the ouen, shall hee not much more cloth you, ô yee of little fayth? After these things the Gentiles seeke:
Wherefore if God so cloth the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more cloth you, o ye of little faith? After these things the Gentiles seek:
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as if hee had sayd, you that know God and his prouidence ought not to be like the Gentiles, which because they know not God, therefore trust not in God.
as if he had said, you that know God and his providence ought not to be like the Gentiles, which Because they know not God, Therefore trust not in God.
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If he so well prouide for the Rauens when they call vpon him, how much more shall hee prouide for his children that put their trust in him.
If he so well provide for the Ravens when they call upon him, how much more shall he provide for his children that put their trust in him.
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Some Philosophers thought it too great a labor for God to gouerne the whole world: and other on the contrarie too base.
some Philosophers Thought it too great a labour for God to govern the Whole world: and other on the contrary too base.
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But diuines answer them both in one word; Deus u•que laborat in maximis neque fastidit in minimis. Amb. in Hexam lib.
But Divines answer them both in one word; Deus u•que Laborat in maximis neque fastidit in minimis. Ambassadors in Hexam lib.
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5. cap. 2. Indeed the Poet sayd, Non vacat exigu is rebus adesse Iovi.
5. cap. 2. Indeed the Poet said, Non vacat exigu is rebus Adesse Jovian.
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But the Scripture otherwise, that the very haires of our head are numbred, and that not so much as a sparrow which is sold for a farthing can fall on the ground, without our heauenly fathers prouidence.
But the Scripture otherwise, that the very hairs of our head Are numbered, and that not so much as a sparrow which is sold for a farthing can fallen on the ground, without our heavenly Father's providence.
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Disponit membraculicis & pulicis, as Augustine. For besides his generall prouidence which is seene in the gouernment of the whole vniuerse, he hath a speciall also mode rating euery singular action and accident. Disponit membraculicis & pulicis, as Augustine. For beside his general providence which is seen in the government of the Whole universe, he hath a special also mode rating every singular actium and accident.
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Who dwelling on high, beholdeth vs as Emmots vpon the mole hils of the earth, in whom we liue and moue and haue our being.
Who Dwelling on high, beholdeth us as Emmots upon the mole hills of the earth, in whom we live and move and have our being.
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For it is written, he supporteth all things by his mighty word. He reacheth from one end to another, and ordereth all things sweetly.
For it is written, he supporteth all things by his mighty word. He reaches from one end to Another, and Ordereth all things sweetly.
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Omnia non solum permissa à Deo, sed etiam immissa, as one saith: so that nothing falleth out by blinde humane chance but by diuine choise. Omnia non solum permissa à God, sed etiam Immissa, as one Says: so that nothing falls out by blind humane chance but by divine choice.
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The Lord doeth not onely suffer and see what is done heere below, but also disposeth of euery particular euent to the glory of his name, and good of his children.
The Lord doth not only suffer and see what is done Here below, but also Disposeth of every particular event to the glory of his name, and good of his children.
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He beheld Dauid in his trouble, Daniel in his dungeon, Peter in his prison, and ordered their short affliction to their endlesse consolation.
He beheld David in his trouble, daniel in his dungeon, Peter in his prison, and ordered their short affliction to their endless consolation.
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In that then though he dwelleth on high hee humbleth himselfe to behold the things below.
In that then though he dwells on high he Humbleth himself to behold the things below.
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In that he keepeth Israel, which doth neither slumber nor sleepe. In that he graueth his children on the palmes of his hands.
In that he Keepeth Israel, which does neither slumber nor sleep. In that he graveth his children on the palms of his hands.
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In that he heareth the very grones of his children in their closets, and maketh their beds in their sicknesse, Psal. 41.3. In that (as Augustine sweetly) hee taketh care for all his children as if all were but one; In that he hears the very groans of his children in their closets, and makes their Beds in their sickness, Psalm 41.3. In that (as Augustine sweetly) he Takes care for all his children as if all were but one;
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and for euery particular as if one were all. Because of this diuine and most blessed prouidence, Trust in the Lord. and for every particular as if one were all. Because of this divine and most blessed providence, Trust in the Lord.
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Vnto these we might further adde many more forcible reasons, grounded on the person, in my text;
Unto these we might further add many more forcible Reasons, grounded on the person, in my text;
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as namely, sixthly, from the power; seuenthly, from the mercy; eightly, from the loue; ninthly, from the wisdome; tenthly, from the goodnesse;
as namely, sixthly, from the power; seventhly, from the mercy; Eighth, from the love; ninthly, from the Wisdom; tenthly, from the Goodness;
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adde also the truth of Iehouah;
add also the truth of Jehovah;
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and looke how many meditations you may conceiue concerning God, so many reasons you haue to Trust in the Lord.
and look how many meditations you may conceive Concerning God, so many Reasons you have to Trust in the Lord.
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Whatsoeuer he is, he is it to vs, and for vs; because hee is the Lord Iehouah, our God;
Whatsoever he is, he is it to us, and for us; Because he is the Lord Jehovah, our God;
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wherefore let vs trust in the Lord. Thus farre of the Doctrine and the Illustration thereof, by Scripture and by reason.
Wherefore let us trust in the Lord. Thus Far of the Doctrine and the Illustration thereof, by Scripture and by reason.
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Proceed wee now to the vse of this Doctrine, which is diuerse. It serueth first for our information, we ought alwayes to trust in Iehouah.
Proceed we now to the use of this Doctrine, which is diverse. It serveth First for our information, we ought always to trust in Jehovah.
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Our Sauiour so enformeth and comforteth his disciples, Let not your hearts be troubled; yee beleeue in the father, beleeue also in me;
Our Saviour so Informeth and comforts his Disciples, Let not your hearts be troubled; ye believe in the father, believe also in me;
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in whatsoeuer dangers of soule or of body, of life or of death ye may bee,
in whatsoever dangers of soul or of body, of life or of death you may be,
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yet be not discouraged, but trust in the Lord.
yet be not discouraged, but trust in the Lord.
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Dolosum & aerumnosum est cor hominis, as the heart of man is aboue all things deceitfull, so is it distrustfull.Dolosum & aerumnosum est cor hominis, as the heart of man is above all things deceitful, so is it distrustful.
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For as S. Basill to this purpose speaketh, we are of one condition in prosperity, but of another in aduersitie;
For as S. Basil to this purpose speaks, we Are of one condition in Prosperity, but of Another in adversity;
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as it is most plainly exemplified vnto vs in that example of Peter in Matth. 26.33.69. Fortune (saith Seneca ) freeth many from punishment, but none from feare;
as it is most plainly exemplified unto us in that Exampl of Peter in Matthew 26.33.69. Fortune (Says Senecca) freeth many from punishment, but none from Fear;
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many and manifold dangers like waues comming fast one on the backe of another, one griefe calling on another,
many and manifold dangers like waves coming fast one on the back of Another, one grief calling on Another,
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as the clouds burst foorth with raine. Many and fearfull are those dangers whereunto the life of man is liable;
as the Clouds burst forth with rain. Many and fearful Are those dangers whereunto the life of man is liable;
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yet if God be for vs, what shall be against vs? if our trust be grounded on the Lord, if our confidence be sure, we need not feare though the earth bee remoued,
yet if God be for us, what shall be against us? if our trust be grounded on the Lord, if our confidence be sure, we need not Fear though the earth be removed,
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and though the mountaines be cast into the middest of the Sea, though the waters thereof roare and bee troubled,
and though the Mountains be cast into the midst of the Sea, though the waters thereof roar and be troubled,
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though the mountaines shake with the swelling thereof, though the world be lifted off the hinges,
though the Mountains shake with the swelling thereof, though the world be lifted off the hinges,
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and all things be turned vpside downe, though all things goe the cleane contrary way; in a word though the Sunne be turned into darknesse, and the Moone into blood,
and all things be turned upside down, though all things go the clean contrary Way; in a word though the Sun be turned into darkness, and the Moon into blood,
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though the pillars of the earth and the powers of heauen be shaken, yea, though the frame of the world,
though the pillars of the earth and the Powers of heaven be shaken, yea, though the frame of the world,
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like the temple of Dagon, fall ratling vpon our heads, yet we will not feare, for as Dauid saith, Psal. 18.2. The Lord is my rocke, and my fortresse, and my deliuerer:
like the temple of Dagon, fallen rattling upon our Heads, yet we will not Fear, for as David Says, Psalm 18.2. The Lord is my rock, and my fortress, and my deliverer:
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my God, my strengh, in whom I will trust: my buckler and the horne of my saluation, and my high tower.
my God, my strength, in whom I will trust: my buckler and the horn of my salvation, and my high tower.
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God is our Captaine, therefore like Souldiers wee will rely vpon his warinesse and watchfulnesse. God is our Shepheard, therefore like sheepe wee shall sleepe in peace vnder his staffe.
God is our Captain, Therefore like Soldiers we will rely upon his wariness and watchfulness. God is our Shepherd, Therefore like sheep we shall sleep in peace under his staff.
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God is our Pilot, therefore like passengers sayling in great waters we shall be without feare vnder the protection of his care and experience.
God is our Pilot, Therefore like passengers sailing in great waters we shall be without Fear under the protection of his care and experience.
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God is our King, therefore like subiects we will feare no inuasion of enemies no want of prouision vnder his so well-ordered gouernment.
God is our King, Therefore like Subjects we will Fear no invasion of enemies no want of provision under his so well-ordered government.
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God is our father, therefore like to his children we will feare no ill vnder his armes.
God is our father, Therefore like to his children we will Fear no ill under his arms.
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O trust in the Lord, for he is the Lord of hosts.
O trust in the Lord, for he is the Lord of hosts.
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Antigonus King of Syria (as Plutarch speaketh) being ready to giue battell by sea bard by the Isle Andros, answered one of his men, who told him that his enemies had more ships then he, Antigonus King of Syria (as Plutarch speaks) being ready to give battle by sea barred by the Isle Andros, answered one of his men, who told him that his enemies had more ships then he,
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For how many men reckonest thou me? indeed the dignity of the Generall is much to be esteemed when it is sorted with prowesse and experience.
For how many men reckonest thou me? indeed the dignity of the General is much to be esteemed when it is sorted with prowess and experience.
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But where is there prowesse, where experience, if it be not in the Lord? Therefore Iob excellently saith, hee is wise in heart, and mighty in strength.
But where is there prowess, where experience, if it be not in the Lord? Therefore Job excellently Says, he is wise in heart, and mighty in strength.
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Who hath hardned himselfe against him and hath prospered? Iob. 9.4. Surely saith Dauid Psal. 3.8. Saluation belongeth vnto the Lord.
Who hath hardened himself against him and hath prospered? Job 9.4. Surely Says David Psalm 3.8. Salvation belongeth unto the Lord.
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And the Prophet Esay saith, Esay 43.11, I, euen I, am he, and besides me there is no Sauiour.
And the Prophet Isaiah Says, Isaiah 43.11, I, even I, am he, and beside me there is no Saviour.
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For as none can deliuer out of his hand, so none can deliuer as he can.
For as none can deliver out of his hand, so none can deliver as he can.
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To the righteous he is a shield, Psalme 5.12. To the weake strength, Psalme 22.12. To the oppressed a refuge, Psalme 9.9. To the persecuted a fortresse, Psalme 91.2.9. To the Sun-burnt with afflictions he is a shadow.
To the righteous he is a shield, Psalm 5.12. To the weak strength, Psalm 22.12. To the oppressed a refuge, Psalm 9.9. To the persecuted a fortress, Psalm 91.2.9. To the Sunburnt with afflictions he is a shadow.
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To those that are exiled for righteousnesse sake, bee is a well furnished habitation. To the thirsty he is a well of water, as to Sampson:
To those that Are exiled for righteousness sake, bee is a well furnished habitation. To the thirsty he is a well of water, as to Sampson:
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To the pursued he is a wall of defence, as to the Israelites. To the hungry hee is the bread of life.
To the pursued he is a wall of defence, as to the Israelites. To the hungry he is the bred of life.
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To the faint he is a bed of downe.
To the faint he is a Bed of down.
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To the miserable he is a deliuerer, neither are his deliueries palliatiue cures, easing (as cold water in a feuer) onely for the present, but all together;
To the miserable he is a deliverer, neither Are his deliveries palliative cures, easing (as cold water in a fever) only for the present, but all together;
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not anodins to take away for some few howres the sence of our paine, not the paine it selfe,
not anodins to take away for Some few hours the sense of our pain, not the pain it self,
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but they are saluation, and as it were resurrections from the dead.
but they Are salvation, and as it were resurrections from the dead.
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Euen as Daniel saith, he deliuereth and rescueth, and hee worketh signes and wonders in heauen and earth.
Eve as daniel Says, he Delivereth and rescueth, and he works Signs and wonders in heaven and earth.
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So he deliuered Israel our of Egypt. So he deliuered Dauid from Saul. So he deliuered Hezekias and Iehosaphat from their enemies.
So he Delivered Israel our of Egypt. So he Delivered David from Saul. So he Delivered Hezekias and Jehoshaphat from their enemies.
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So hee deliuered Shadrach, Meshach, and Abednego from the furnace. So he deliuered Daniel from the Den.
So he Delivered Shadrach, Meshach, and Abednego from the furnace. So he Delivered daniel from the Den.
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So his people out of the Dungeon in Babylon: and such hath euer been his deliuerance;
So his people out of the Dungeon in Babylon: and such hath ever been his deliverance;
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O how easie is it to be infinite in this matter? how well might wee loose our selues in the wood, rather the world of these wonders.
Oh how easy is it to be infinite in this matter? how well might we lose our selves in the wood, rather the world of these wonders.
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Such lastly, was his deliuerance of the Church in England from the tyranny of the bloody Byshop of Rome, from the Spanish inuasion 88. from that mercilesse and matchlesse treason, both for fict and faction, the gunpowder treason, Nouemb. 5. 1605. O then being compassed about with deliuerances, such deliuerances of such a Lord, such a Sauiour, such a Redeemer.
Such lastly, was his deliverance of the Church in England from the tyranny of the bloody Bishop of Room, from the Spanish invasion 88. from that merciless and matchless treason, both for fict and faction, the gunpowder treason, November 5. 1605. Oh then being compassed about with Deliverances, such Deliverances of such a Lord, such a Saviour, such a Redeemer.
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Let vs trust in our Lord God.
Let us trust in our Lord God.
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Let me now say to you all (to conclude this vse) as Dauid to his people, Let Israel,
Let me now say to you all (to conclude this use) as David to his people, Let Israel,
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yea, let vs all trust in the Lord, for with the Lord there is mercy, and with our God is plenteous redemption.
yea, let us all trust in the Lord, for with the Lord there is mercy, and with our God is plenteous redemption.
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With him is force and a strength to redeeme Israel out of all her troubles, he may doe it, hee can doe it, he will doe it;
With him is force and a strength to Redeem Israel out of all her Troubles, he may do it, he can do it, he will do it;
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search and looke through all generations of men which haue beene since the World began, and you shall not finde one forsaken that put his trust in the Lord;
search and look through all generations of men which have been since the World began, and you shall not find one forsaken that put his trust in the Lord;
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therefore from hence foorth and for euer let vs trust in the Lord.
Therefore from hence forth and for ever let us trust in the Lord.
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Thus farre of the first vse for our information, a second followeth for reproofe and terror.
Thus Far of the First use for our information, a second follows for reproof and terror.
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For terror, for it is written, Thus saith the Lord, Cursed be euery man that trusteth in men,
For terror, for it is written, Thus Says the Lord, Cursed be every man that Trusteth in men,
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and maketh flesh his arme, for reproofe then of all those which trust not in the Lord,
and makes Flesh his arm, for reproof then of all those which trust not in the Lord,
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but in other, both transitory and transient meanes; such there are, for,
but in other, both transitory and Transient means; such there Are, for,
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Some me put their trust in vncertaine riches, and say to the wedge of gold, thou art my confidence;
some me put their trust in uncertain riches, and say to the wedge of gold, thou art my confidence;
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but these intollerably offend, and grosly deceiue themselues, for riches auaile not in the day of wrath.
but these intolerably offend, and grossly deceive themselves, for riches avail not in the day of wrath.
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The hoarders vp of siluer and gold come to nought, and goe downe to hell as it is in Baruch 3.17. O foole, this night will they fetch away thy soule from thee: The hoarders up of silver and gold come to nought, and go down to hell as it is in baruch 3.17. O fool, this night will they fetch away thy soul from thee:
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where is now thy god? thy gold? and thy trust? yet this cankered gold is the worldlings god, nothing more ordinary then to trust in vncertaine riches:
where is now thy god? thy gold? and thy trust? yet this cankered gold is the worldlings god, nothing more ordinary then to trust in uncertain riches:
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for the rich mans wealth is his strong City, saith Solomon. Now where will a man account himselfe safe, but in his fort?
for the rich men wealth is his strong city, Says Solomon. Now where will a man account himself safe, but in his fort?
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He sees Mammon to be a great Lord of great command;
He sees Mammon to be a great Lord of great command;
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he sees he can doe much, and heares him say he can doe as much more,
he sees he can do much, and hears him say he can do as much more,
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yea all things, and now no maruayle that hee trusteth is him. Mammon is so proud a boaster that his clients must needs be confident in him;
yea all things, and now no marvel that he Trusteth is him. Mammon is so proud a boaster that his Clients must needs be confident in him;
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what doth not he brag to doe? Siluer answers to all, sayth Solomon. This wee grant, yet wee would be loth it could command truth, iustice, iudgement;
what does not he brag to do? Silver answers to all, say Solomon. This we grant, yet we would be loath it could command truth, Justice, judgement;
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yet he sayth he can procure all, conquer all, pacifie all.
yet he say he can procure all, conquer all, pacify all.
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He sayes he can procure all secular offices, titles and dignities, yea, (in some sacrilegious wretches, Simonaicall patrons) the promotions of the Church;
He Says he can procure all secular Offices, titles and dignities, yea, (in Some sacrilegious wretches, Simoniacal Patrons) the promotions of the Church;
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ye remember the old song of the Pope, Claues, altaria, Christum.
you Remember the old song of the Pope, Claws, Altars, Christ.
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Simon Magus the grand father of these, made full reckoning to haue bought the holy Ghost for mony.
Simon Magus the grand father of these, made full reckoning to have bought the holy Ghost for money.
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He sayes he can pacifie all:
He Says he can pacify all:
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a gist pacifieth wrath. (Let them in place of iustice looke to it, whom it may concern) he can bribe off sinnes, and peruert iudgement.
a gist pacifieth wrath. (Let them in place of Justice look to it, whom it may concern) he can bribe off Sins, and pervert judgement.
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He sayes he can ouercome all, for so he singeth in the Poet, NONLATINALPHABET. Fight with Launces of siluer and thine shall bee the victory.
He Says he can overcome all, for so he sings in the Poet,. Fight with Lances of silver and thine shall be the victory.
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With this weapon hee thought to foyle the sonne of God.
With this weapon he Thought to foil the son of God.
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All these will I giue thee, briefly according to the French and Greeke prouerbe, NONLATINALPHABET, all things obey the Lord Mammon, this is a great Lord,
All these will I give thee, briefly according to the French and Greek proverb,, all things obey the Lord Mammon, this is a great Lord,
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if this be true, he saith the worldling beleeueth and trusteth. But let me tell you in a word what gold can doe.
if this be true, he Says the worldling Believeth and Trusteth. But let me tell you in a word what gold can do.
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He can both open and then barre the gates of hell to the vnconscionable soule, and helpe his followers to damnation, this he can doe, and this is all.
He can both open and then bar the gates of hell to the unconscionable soul, and help his followers to damnation, this he can do, and this is all.
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As for other things, though the foolish siluer Smiths of the time shout out, great is Mammon of the worldlings,
As for other things, though the foolish silver Smiths of the time shout out, great is Mammon of the worldlings,
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yet weigh his power in the ballance of iudgement, and you will conclude of him (as Paracelsus of the Deuill) that he is a base and beggarly spirit.
yet weigh his power in the balance of judgement, and you will conclude of him (as Paracelsus of the devil) that he is a base and beggarly Spirit.
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For tell me I beseech you what hee can doe? Can hee make a man honest? can he make him wise? can hee make him healthfull? can he giue to liue more merrily, to feed more heartily, to sleepe more quietly? yea, rather will hee not procure the contrary, make dishonest, foolish, sick, and vnquiet.
For tell me I beseech you what he can do? Can he make a man honest? can he make him wise? can he make him healthful? can he give to live more merrily, to feed more heartily, to sleep more quietly? yea, rather will he not procure the contrary, make dishonest, foolish, sick, and unquiet.
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Can he buy off the gout, cares, death? much lesse the paines of hell? Gee to now yee worldlings, God meanes to punish thee with death,
Can he buy off the gout, Cares, death? much less the pains of hell? Gee to now ye worldlings, God means to Punish thee with death,
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now try what thy bags can doe? see if thou canst bribe God with a gift, will the Lord bee pleased with thousands of Rams? or with ten thousand riuers of oyle? See if thou canst bribe death the Serpent of God;
now try what thy bags can do? see if thou Canst bribe God with a gift, will the Lord be pleased with thousands of Rams? or with ten thousand Rivers of oil? See if thou Canst bribe death the Serpent of God;
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he lookes thee sternly in the face, and tels thee with Ehud his message is from God,
he looks thee sternly in the face, and tells thee with Ehud his message is from God,
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and sheatheth his sword in thy bowels. yet
and sheatheth his sword in thy bowels. yet
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See if thou canst bribe the Bayliffe of death, thy disease, he will tell thee as Laban, this is proceeded of God;
See if thou Canst bribe the Bailiff of death, thy disease, he will tell thee as Laban, this is proceeded of God;
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I can therefore say to thee nor good nor euill.
I can Therefore say to thee nor good nor evil.
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In a word, disease will summon thee to death, death will arrest thee to the iudgement seat of God, God will passe his doome;
In a word, disease will summon thee to death, death will arrest thee to the judgement seat of God, God will pass his doom;
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and in all these, true is that of Solomon. Riches auaile not in the day of wrath.
and in all these, true is that of Solomon. Riches avail not in the day of wrath.
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Those therefore which make their wealth riuals with God shall be burned in die fire of his iealousie;
Those Therefore which make their wealth rivals with God shall be burned in die fire of his jealousy;
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they that leane on them trust to a reed which will not only breake, but also runne into their hands;
they that lean on them trust to a reed which will not only break, but also run into their hands;
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for he that trusteth in riches shall fall.
for he that Trusteth in riches shall fallen.
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Some put their trust in their owne worth and holinesse, as the Pharisee, who thanked God that he was not like other men,
some put their trust in their own worth and holiness, as the Pharisee, who thanked God that he was not like other men,
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for which he receiued no thanks of God;
for which he received no thanks of God;
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for he that trusteth in his owne heart is a foole, his trust with himselfe will suddenly decay.
for he that Trusteth in his own heart is a fool, his trust with himself will suddenly decay.
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Some put their trust in their politick counsell, as Achitophell, of whom it was said, his counsell was reputed as an oracle of God. some put their trust in their politic counsel, as Achitophel, of whom it was said, his counsel was reputed as an oracle of God.
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But the Lord, saith Iob, catcheth the wise in their owne craftinesse, and the counsell, of the wicked is made foolish. But the Lord, Says Job, Catches the wise in their own craftiness, and the counsel, of the wicked is made foolish.
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Some put their trust in their strength (as Goliah did) in their sword and shield, some put their trust in their strength (as Goliath did) in their sword and shield,
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but cursed is he that maketh flesh his arme.
but cursed is he that makes Flesh his arm.
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Some put their trust in chariots, and some in horses, but a horse is a vaine thing to saue a man, neither shall he deliuer any by his great strength Mentitur tibi equus quando promittit salutem, if thy horse promise safety, he lieth vnto thee, saith Augustine.
some put their trust in chariots, and Some in Horses, but a horse is a vain thing to save a man, neither shall he deliver any by his great strength Mentitur tibi equus quando Promittit salutem, if thy horse promise safety, he lies unto thee, Says Augustine.
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Proud Pharaoh that trusted to his horses and chariots, found them lyars indeed;
Proud Pharaoh that trusted to his Horses and chariots, found them liars indeed;
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for when in the strength of this conceit he had furnished himselfe with six hundred chariots,
for when in the strength of this conceit he had furnished himself with six hundred chariots,
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and was accompanied with all the Nobles, Captains, and souldiers, and so pursued the Israelites to the Red Sea:
and was accompanied with all the Nobles, Captains, and Soldiers, and so pursued the Israelites to the Read Sea:
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there their chariots and horses failed them in which they trusted, as hauing done seruice enough to bring their riders into perdition.
there their chariots and Horses failed them in which they trusted, as having done service enough to bring their riders into perdition.
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What trust now may be put in a horse? The horse is prepared for battell:
What trust now may be put in a horse? The horse is prepared for battle:
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true, but the safely is of the Lord. Vaine is this trust, for with August. true, but the safely is of the Lord. Vain is this trust, for with August.
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mendax equus ad salutem. Woe to them that goe downe into Egypt for helpe, and comfort themselues with chariots because they are many,mendax equus ad salutem. Woe to them that go down into Egypt for help, and Comfort themselves with chariots Because they Are many,
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and with horsemen because they are lusty and strong, but looke not to the holy One of Israel, nor seeke the Lord.
and with horsemen Because they Are lusty and strong, but look not to the holy One of Israel, nor seek the Lord.
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Some put their trust in Princes, and the sonnes of men are their confidence, but Dauid biddeth vs not to put our trust in Princes,
some put their trust in Princes, and the Sons of men Are their confidence, but David bids us not to put our trust in Princes,
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nor in any child of man, for his breath goeth forth, and he returneth againe to his earth,
nor in any child of man, for his breath Goes forth, and he returns again to his earth,
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and then all his thoughts perish, Psal. 146.3.
and then all his thoughts perish, Psalm 146.3.
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See in these words the first and last, highest and lowest of the sonnes of Adam, they may bee honorable because Princes,
See in these words the First and last, highest and lowest of the Sons of Adam, they may be honourable Because Princes,
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but borne sinfull the sonnes of men, borne weake, for there is no helpe in them; borne mortall, their breath departeth;
but born sinful the Sons of men, born weak, for there is no help in them; born Mortal, their breath departeth;
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borne corruptible, for they returne to earth: and lastly, their mortality is not onely in their flesh, for their thoughts also perish.
born corruptible, for they return to earth: and lastly, their mortality is not only in their Flesh, for their thoughts also perish.
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The order of these words is so set that euery member is a reason or confirmation of that which went before.
The order of these words is so Set that every member is a reason or confirmation of that which went before.
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To this purpose that of Chysostome is excellent, Trust not in Princes, either because they are men,
To this purpose that of Chysostome is excellent, Trust not in Princes, either Because they Are men,
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or because helplesse, or because mortall, or because corruptible in the frame of their bodies, in the cogitation of their hearts;
or Because helpless, or Because Mortal, or Because corruptible in the frame of their bodies, in the cogitation of their hearts;
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or lastly, Si dicendū est aliquid mirabile, if a man may speake that which the world may iustly wonder at:
or lastly, Si Dicendum est Aliquid Marvelous, if a man may speak that which the world may justly wonder At:
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trust not in Princes euen for this cause, because they are Princes, and in least safety themselues.
trust not in Princes even for this cause, Because they Are Princes, and in least safety themselves.
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Tamille timere cogitat quātimeri, was Cyprians iudgement of one in gouernment, he hath as great cause to feare as to be feared.Tamille timere cogitat quātimeri, was Cyprians judgement of one in government, he hath as great cause to Fear as to be feared.
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I read in Plutarch, that after Alexander the great had published that he was sonne to Iupiter Hammon, yet when hee saw the humour running downe from his wounds was constrained to say, this is NONLATINALPHABET, not NONLATINALPHABET, the blood of man, not of God,
I read in Plutarch, that After Alexander the great had published that he was son to Iupiter Hammon, yet when he saw the humour running down from his wounds was constrained to say, this is, not, the blood of man, not of God,
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and swelling the stench of his owne filth, asked his flatterers if the Gods yeeld such a sent.
and swelling the stench of his own filth, asked his Flatterers if the God's yield such a sent.
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Where is Sapor King of Persia, that tooke to himselfe the proud title of King of Kings, brother to the Sunne and Moone, partaker of the Starres,
Where is Sapor King of Persiam, that took to himself the proud title of King of Kings, brother to the Sun and Moon, partaker of the Stars,
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like the proud Turker? Where is he? hath his pretended brother defended him? hath his pompe deliuered him from death?
like the proud Turker? Where is he? hath his pretended brother defended him? hath his pomp Delivered him from death?
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The like might I say of Herod, and of all the Potentates of the earth,
The like might I say of Herod, and of all the Potentates of the earth,
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yea of the Pope himselfe, whose Canonists tell vs, that he is neyther God nor man:
yea of the Pope himself, whose Canonists tell us, that he is neither God nor man:
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but we all know he is a man, and a man of sinne, farre vnable to deliuer so many thousands out of hell and his fayned purgatory, which can not deliuer himselfe from treason, death and destruction.
but we all know he is a man, and a man of sin, Far unable to deliver so many thousands out of hell and his feigned purgatory, which can not deliver himself from treason, death and destruction.
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Vaine fooles, which leaue God, and put their trust in men, since the lowest are vanity, the highest are vanity.
Vain Fools, which leave God, and put their trust in men, since the lowest Are vanity, the highest Are vanity.
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The lowest no lesse, the highest no more. Surely man, saith Dauid, is altogether vanity.
The lowest no less, the highest no more. Surely man, Says David, is altogether vanity.
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Some put their trust in Diuels, as Saul when hee went to Endor, as all those doe which runne in all sickenesse and in all losses to wisards, buzzards, sorcerers, witches, diuels, for helpe and knowledge.
some put their trust in Devils, as Saul when he went to Endor, as all those doe which run in all sickness and in all losses to wizards, buzzards, sorcerers, Witches, Devils, for help and knowledge.
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Cursed be all those that forsake the Lord, and runne to the Diuell for helpe.
Cursed be all those that forsake the Lord, and run to the devil for help.
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Some put their trust in Angels and in Saints, imploring their ayde, and desiring their helpe.
some put their trust in Angels and in Saints, imploring their aid, and desiring their help.
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But Iob sayth, To which of the Saints wilt thou turn thee, meaning that none is able to helpe thee.
But Job say, To which of the Saints wilt thou turn thee, meaning that none is able to help thee.
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These therefore erre grieuously, and are giuen ouerto strong delusions, beleeuing a lie, in that they relie on the creature,
These Therefore err grievously, and Are given ouerto strong delusions, believing a lie, in that they rely on the creature,
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and forsake the Creator, who is blessed for euer and euer. Thus for reproofe. Lastly for obedience.
and forsake the Creator, who is blessed for ever and ever. Thus for reproof. Lastly for Obedience.
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You haue plainely now heard, that our helpe slandeth not in Angels, Saints or men,
You have plainly now herd, that our help slandeth not in Angels, Saints or men,
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but onely in the name of the Lord, which hath made the heauen and the earth. Angels, Saints, Diuels, Men, Horses.
but only in the name of the Lord, which hath made the heaven and the earth. Angels, Saints, Devils, Men, Horses.
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Chariots, Gold, Princes, not one or all these, nor any other externall meanes, can deliuer vs from any,
Chariots, Gold, Princes, not one or all these, nor any other external means, can deliver us from any,
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euen the least iudgement which God shall lay vpon vs: therfore let vs not trust in them:
even the least judgement which God shall lay upon us: Therefore let us not trust in them:
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let vs take heed we enquire not of them, not relie vpon them.
let us take heed we inquire not of them, not rely upon them.
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In whom then shall wee trust? In the Lord Iehouah, and in his power alone.
In whom then shall we trust? In the Lord Jehovah, and in his power alone.
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Let vs sing that sweet strayne which the faithfull haue in the Prophet, Hicurruum & illi equorum; nor vero nominis Dei Iehouae nostri recordabimur.
Let us sing that sweet strain which the faithful have in the Prophet, Hicurruum & illi equorum; nor vero Nominis Dei Iehouae Our recordabimur.
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Let it bee the matter of our meditation in the day of trouble, & in all rimes of distresse, let vs say in faith and sure hope; Let it be the matter of our meditation in the day of trouble, & in all rhymes of distress, let us say in faith and sure hope;
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Some trust in chariots and some in horses, but we will remember the name of the Lord our God.
some trust in chariots and Some in Horses, but we will Remember the name of the Lord our God.
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We will remember him and put our trust in him alone.
We will Remember him and put our trust in him alone.
pns12 vmb vvi pno31 cc vvi po12 n1 p-acp pno31 av-j.
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It we trust in the Lord, a blessing shall attend vs. It is promised in Ieremy 17.7. Blessed is the man that trusteth in the Lord, and whose hope the Lord is.
It we trust in the Lord, a blessing shall attend us It is promised in Ieremy 17.7. Blessed is the man that Trusteth in the Lord, and whose hope the Lord is.
pn31 pns12 vvi p-acp dt n1, dt n1 vmb vvi pno12 pn31 vbz vvn p-acp np1 crd. j-vvn vbz dt n1 cst vvz p-acp dt n1, cc rg-crq n1 dt n1 vbz.
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But how shall he be blessed? It followeth in the Propher, Hee shall bee as a tree planted by the waters, that spreadeth out her roots by the riuer whom the heat cannot hurt, whole leaues are alwaies greene:
But how shall he be blessed? It follows in the Propher, He shall be as a tree planted by the waters, that spreadeth out her roots by the river whom the heat cannot hurt, Whole leaves Are always green:
p-acp q-crq vmb pns31 vbi vvn? pn31 vvz p-acp dt n1, pns31 vmb vbi p-acp dt n1 vvn p-acp dt n2, cst vvz av po31 n2 p-acp dt n1 ro-crq dt n1 vmbx vvi, j-jn n2 vbr av j-jn:
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in a word, whatsoeuer he doeth, shall prosper. And loe, thus shall the man be blessed that feareth and trusteth in the Lord.
in a word, whatsoever he doth, shall prosper. And lo, thus shall the man be blessed that fears and Trusteth in the Lord.
p-acp dt n1, r-crq pns31 vdz, vmb vvi. cc uh, av vmb dt n1 vbb vvn cst vvz cc vvz p-acp dt n1.
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Let Alexander perswade himselfe to be the sonne of Iupiter Hamon till he see his bloud;
Let Alexander persuade himself to be the son of Iupiter Hamon till he see his blood;
vvb np1 vvi px31 pc-acp vbi dt n1 pp-f np1 np1 c-acp pns31 vvb po31 n1;
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let Sapor King of Persia write himselfe King of Kings, brother to the Sunne and Moone partner with the starres.
let Sapor King of Persiam write himself King of Kings, brother to the Sun and Moon partner with the Stars.
vvb np1 n1 pp-f np1 vvi px31 n1 pp-f n2, n1 p-acp dt n1 cc n1 n1 p-acp dt n2.
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Let the Canonistes of Rome make a new Canon to transfigure their Pope into a new nature, making him to be neyther God nor man,
Let the Canonists of Room make a new Canon to transfigure their Pope into a new nature, making him to be neither God nor man,
vvb dt n2 pp-f n1 vvi dt j n1 pc-acp vvi po32 n1 p-acp dt j n1, vvg pno31 pc-acp vbi dx n1 ccx n1,
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but somewhat betweene both (I thinke a monster.) Let Antiochus thinke to saile vpon the mountaynes.
but somewhat between both (I think a monster.) Let Antiochus think to sail upon the Mountains.
cc-acp av p-acp d (pns11 vvb dt n1.) vvb np1 vvi pc-acp vvi p-acp dt n2.
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Let Senacherib thinke (like Xerxes host) to drie vp the riuers with the plant of his foot.
Let Sennacherib think (like Xerxes host) to dry up the Rivers with the plant of his foot.
vvb np1 vvi (av-j npg1 n1) pc-acp vvi a-acp dt n2 p-acp dt n1 pp-f po31 n1.
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Let Edom exalt himselfe like an Eagle, and build his nest among the starres, and in the clefts of the rocke,
Let Edom exalt himself like an Eagl, and built his nest among the Stars, and in the clefts of the rock,
vvb np1 vvi px31 av-j dt n1, cc vvi po31 n1 p-acp dt n2, cc p-acp dt n2 pp-f dt n1,
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and say in the pride of his heart, who shall bring me downe to the ground? Let the couetous say to his gold, thou art my confidence, let the wicked vanish away in their mortall vanity:
and say in the pride of his heart, who shall bring me down to the ground? Let the covetous say to his gold, thou art my confidence, let the wicked vanish away in their Mortal vanity:
cc vvb p-acp dt n1 pp-f po31 n1, r-crq vmb vvi pno11 a-acp p-acp dt n1? vvb dt j vvb p-acp po31 n1, pns21 vb2r po11 n1, vvb dt j vvb av p-acp po32 j-jn n1:
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but let vs trust in the Lord Iehouah, the mighty God of Israel, so shall wee euer finde mercy in time of need:
but let us trust in the Lord Jehovah, the mighty God of Israel, so shall we ever find mercy in time of need:
cc-acp vvb pno12 vvi p-acp dt n1 np1, dt j n1 pp-f np1, av vmb pns12 av vvi n1 p-acp n1 pp-f n1:
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which the same God grant for his Sonnes sake, to whom with the holy Ghost be ascribed all power and glory for euer. Amen.
which the same God grant for his Sons sake, to whom with the holy Ghost be ascribed all power and glory for ever. Amen.
r-crq dt d np1 vvi p-acp po31 ng1 n1, p-acp ro-crq p-acp dt j n1 vbi vvn d n1 cc n1 p-acp av. uh-n.
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Text. And be doing good, &c. FRom piety to pity is a iust consequence;
Text. And be doing good, etc. FRom piety to pity is a just consequence;
np1 cc vbb vdg j, av p-acp n1 p-acp n1 vbz dt j n1;
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the gradation of the Prophet is excellent from sure confidence to ready obedience, in which hee requireth that the inward and outward man may be both exercised.
the gradation of the Prophet is excellent from sure confidence to ready Obedience, in which he requires that the inward and outward man may be both exercised.
dt n1 pp-f dt n1 vbz j p-acp j n1 p-acp j n1, p-acp r-crq pns31 vvz cst dt j cc j n1 vmb vbi av-d vvn.
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The former words strooke at the heart, Trust in the Lord, but these at the hand, at the outward conuersation,
The former words struck At the heart, Trust in the Lord, but these At the hand, At the outward Conversation,
dt j n2 vvn p-acp dt n1, vvb p-acp dt n1, cc-acp d p-acp dt n1, p-acp dt j n1,
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and hee doing good, The streames cannot chuse but be wholesome, if the fountayne be sweet.
and he doing good, The streams cannot choose but be wholesome, if the fountain be sweet.
cc pns31 vdg j, dt n2 vmbx vvi cc-acp vbi j, cs dt n1 vbb j.
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For euen as the Sunne cannot bee without lire, the fire without heat, the body without a shadow, no more can sayth and good workes be separated;
For even as the Sun cannot be without lire, the fire without heat, the body without a shadow, no more can say and good works be separated;
p-acp av-j c-acp dt n1 vmbx vbi p-acp n1, dt n1 p-acp n1, dt n1 p-acp dt n1, av-dx dc vmb vvz cc j n2 vbb vvn;
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hence it is, that S. Iames challengeth an outward obedience, answerable to an inward confidence; Shew mee thy fayth by thy works:
hence it is, that S. James Challengeth an outward Obedience, answerable to an inward confidence; Show me thy faith by thy works:
av pn31 vbz, cst n1 np1 vvz dt j n1, j p-acp dt j n1; vvb pno11 po21 n1 p-acp po21 n2:
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thou sayst thou beleeuest, shew it by thy doing good.
thou Sayest thou Believest, show it by thy doing good.
pns21 vv2 pns21 vv2, vvb pn31 p-acp po21 vdg j.
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This beneficence which we ow to men by doing good, is not onely in this place glanced at,
This beneficence which we owe to men by doing good, is not only in this place glanced At,
d n1 r-crq pns12 vvb p-acp n2 p-acp vdg j, vbz xx av-j p-acp d n1 vvd p-acp,
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or barely repeated by the Prophet, but called for in many more places of the holy Scripture, as Heb. 13. To doe good forget not, and in many more places:
or barely repeated by the Prophet, but called for in many more places of the holy Scripture, as Hebrew 13. To do good forget not, and in many more places:
cc av-j vvn p-acp dt n1, cc-acp vvd p-acp p-acp d dc n2 pp-f dt j n1, c-acp np1 crd pc-acp vdi j vvb xx, cc p-acp d dc n2:
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and is expressed in the variety of no lesse then foure epithites: 1. Doing good, 2. being rich in good workes, 3. ready to distribute, 4. willing to commun cate, diuers words all to one sence;
and is expressed in the variety of no less then foure epithets: 1. Doing good, 2. being rich in good works, 3. ready to distribute, 4. willing to Common cate, diverse words all to one sense;
cc vbz vvn p-acp dt n1 pp-f dx dc cs crd n2: crd vdg j, crd n1 j p-acp j n2, crd j pc-acp vvi, crd j p-acp j zz, j n2 d p-acp crd n1;
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all is but beneficence, doing of good.
all is but beneficence, doing of good.
d vbz p-acp n1, vdg pp-f j.
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This ingeminating (lest any Atheist might quarrell at this waste) is not any way superfluous.
This ingeminating (lest any Atheist might quarrel At this waste) is not any Way superfluous.
d vvg (cs d n1 vmd vvi p-acp d n1) vbz xx d n1 j.
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The Scriptures redouble the same wordes without fault of Tautologie; a redoubling of the same sence in diuers words without idlenesse.
The Scriptures redouble the same words without fault of Tautology; a redoubling of the same sense in diverse words without idleness.
dt n2 vvi dt d n2 p-acp n1 pp-f n1; dt vvg pp-f dt d n1 p-acp j n2 p-acp n1.
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Verbatoties incul. ata viua sunt, vera sunt, sana sunt plana sunt, as an ancient well sayth. Verbatoties incul. ata viua sunt, vera sunt, sana sunt Plana sunt, as an ancient well say.
n2 n1. fw-la fw-la fw-la, fw-la fw-la, fw-la fw-la fw-la fw-la, p-acp dt j av vvz.
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There is feruour in these repetitions, not loosenesse;
There is fervour in these repetitions, not looseness;
pc-acp vbz n1 p-acp d n2, xx n1;
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God would haue our duty so plainely set downe, that hee that runneth may read it.
God would have our duty so plainly Set down, that he that Runneth may read it.
np1 vmd vhi po12 n1 av av-j vvn a-acp, cst pns31 cst vvz vmb vvi pn31.
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As it was wont for this cause to be obserued, both in counsels and acclamations to Princes,
As it was wont for this cause to be observed, both in Counsels and acclamations to Princes,
p-acp pn31 vbds vvn p-acp d n1 pc-acp vbi vvn, av-d p-acp n2 cc n2 p-acp n2,
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how oft the same word was reiterated, that by the frequence they might iudge of the vehemency of affection.
how oft the same word was reiterated, that by the frequence they might judge of the vehemency of affection.
uh-crq av dt d n1 vbds j, cst p-acp dt n1 pns32 vmd vvi pp-f dt n1 pp-f n1.
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It were easie to instance in many of this kinde, as especially, Exod. 25.35. Psa. 89.30. Ioh. 1.20. and in many more places.
It were easy to instance in many of this kind, as especially, Exod 25.35. Psa. 89.30. John 1.20. and in many more places.
pn31 vbdr j p-acp n1 p-acp d pp-f d n1, c-acp av-j, np1 crd. np1 crd. np1 crd. cc p-acp d dc n2.
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This heape of words therefore shewes the vehement intention of his desire of good workes;
This heap of words Therefore shows the vehement intention of his desire of good works;
d n1 pp-f n2 av vvz dt j n1 pp-f po31 n1 pp-f j n2;
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whence I obserue, That it is not left arbitrary to vs, that wee may doe good if we will,
whence I observe, That it is not left arbitrary to us, that we may do good if we will,
c-crq pns11 vvb, cst pn31 vbz xx vvn j-jn p-acp pno12, cst pns12 vmb vdi j cs pns12 vmb,
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but there is an important necessity of the performance of good.
but there is an important necessity of the performance of good.
cc-acp pc-acp vbz dt j n1 pp-f dt n1 pp-f j.
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That it is layd vpon vs as our charge and duty, it is euident from hence in that it is positiuely by way of precept set downe, hoc fact, be doing good. That it is laid upon us as our charge and duty, it is evident from hence in that it is positively by Way of precept Set down, hoc fact, be doing good.
cst pn31 vbz vvn p-acp pno12 p-acp po12 n1 cc n1, pn31 vbz j p-acp av p-acp cst pn31 vbz av-j p-acp n1 pp-f n1 vvn a-acp, fw-la n1, vbb vdg j.
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The very maner of the expression heereof in Timothy enforceth no lesse:
The very manner of the expression hereof in Timothy enforceth no less:
dt j n1 pp-f dt n1 av p-acp np1 vvz dx av-dc:
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where it is sayde, Charge the rich that they doe good, and be rich in doing good, in which place,
where it is said, Charge the rich that they do good, and be rich in doing good, in which place,
c-crq pn31 vbz vvn, vvb dt j cst pns32 vdb j, cc vbi j p-acp vdg j, p-acp r-crq n1,
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as in this text, confidence in God and beneficence to men goe hand in hand together;
as in this text, confidence in God and beneficence to men go hand in hand together;
c-acp p-acp d n1, n1 p-acp np1 cc n1 p-acp n2 vvb n1 p-acp n1 av;
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neyther, as I spake, is it left as arbitrary to vs to doe or leaue vndone,
neither, as I spoke, is it left as arbitrary to us to do or leave undone,
av-dx, c-acp pns11 vvd, vbz pn31 vvn p-acp j-jn p-acp pno12 pc-acp vdi cc n1 vvn,
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but if wee sayle in this latter, we are guilty of the former: For this is our charge and our duty;
but if we sail in this latter, we Are guilty of the former: For this is our charge and our duty;
cc-acp cs pns12 vvb p-acp d d, pns12 vbr j pp-f dt j: c-acp d vbz po12 n1 cc po12 n1;
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we must be doing good, and woe be to vs if wee doe not. This is nor a counsell, but a precept:
we must be doing good, and woe be to us if we do not. This is nor a counsel, but a precept:
pns12 vmb vbi vdg j, cc n1 vbb p-acp pno12 cs pns12 vdb xx. d vbz ccx dt n1, cc-acp dt n1:
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although I might say of God, as we speake of Princes, Sic volo, sic iubeo, stat pro ratiom voluntas: his will is his command.
although I might say of God, as we speak of Princes, Sic volo, sic iubeo, stat Pro ratiom Voluntas: his will is his command.
cs pns11 vmd vvi pp-f np1, c-acp pns12 vvb pp-f n2, fw-la fw-la, fw-la fw-la, fw-la fw-la n1 fw-fr: po31 n1 vbz po31 n1.
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And forasmuch as you see them linked together and coupled in the text, I may iustly conclude the same necessity that there is of trusting in God, the same is in doing good to men.
And forasmuch as you see them linked together and coupled in the text, I may justly conclude the same necessity that there is of trusting in God, the same is in doing good to men.
cc av c-acp pn22 vvb pno32 vvn av cc vvn p-acp dt n1, pns11 vmb av-j vvi dt d n1 cst pc-acp vbz pp-f vvg p-acp np1, dt d vbz p-acp vdg j p-acp n2.
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Hence it is, that the Apostle S. Iames so often calleth for deeds, Quid verba audiam, cumfacta videam? What auayleth Iacobs voyce,
Hence it is, that the Apostle S. James so often calls for Deeds, Quid verba audiam, cumfacta videam? What availeth Iacobs voice,
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when we haue none other then Esaus hands? Not the hearers but the doers of the law are iustified. And againe:
when we have none other then Esaus hands? Not the hearers but the doers of the law Are justified. And again:
c-crq pns12 vhb pix n-jn cs npg1 n2? xx dt n2 p-acp dt n2 pp-f dt n1 vbr vvn. cc av:
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See that yee bee doers of the word, and not hearers onely, deceiuing your owne selues:
See that ye be doers of the word, and not hearers only, deceiving your own selves:
vvb cst pn22 vbb n2 pp-f dt n1, cc xx n2 av-j, vvg po22 d n2:
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wherein the Apostle sheweth, that God is better delighted with obedience then sacrifice, with doings rather then sayings:
wherein the Apostle shows, that God is better delighted with Obedience then sacrifice, with doings rather then sayings:
c-crq dt n1 vvz, cst np1 vbz jc vvn p-acp n1 cs n1, p-acp n2-vdg av-c av n2-vvg:
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a lesson fit for our time, wherein too many make perfunctory hearing of Sermons, both duty and fruit of their Religion;
a Lesson fit for our time, wherein too many make perfunctory hearing of Sermons, both duty and fruit of their Religion;
dt n1 j p-acp po12 n1, c-crq av d vvb n1 vvg pp-f n2, d n1 cc n1 pp-f po32 n1;
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neuer doing any other good then hearing how to doe good; hauing a contemplatiue;
never doing any other good then hearing how to do good; having a contemplative;
av vdg d j-jn j av vvg c-crq pc-acp vdi j; vhg dt j;
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but cold Christianity in them, as if they did ow nothing but their cares vnto the Lord:
but cold Christianity in them, as if they did owe nothing but their Cares unto the Lord:
cc-acp j-jn np1 p-acp pno32, c-acp cs pns32 vdd vvi pix p-acp po32 n2 p-acp dt n1:
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whereas he who speaketh by eare to the heart, speaketh to the eare but for the heart, that we may heare with reuerence, and beleeue to obedience;
whereas he who speaks by ear to the heart, speaks to the ear but for the heart, that we may hear with Reverence, and believe to Obedience;
cs pns31 r-crq vvz p-acp n1 p-acp dt n1, vvz p-acp dt n1 cc-acp p-acp dt n1, cst pns12 vmb vvi p-acp n1, cc vvi p-acp n1;
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and make them both perfect by our doing good.
and make them both perfect by our doing good.
cc vvb pno32 d j p-acp po12 vdg j.
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And not onely S. Iames is for doing good, but all the belles of Aaron and Christ ring the same peale. For Deut. 4.1. Hearken, O Israel, vnto the Lawes which I teach you to doe. Rom. 2.13: Not the hearers, but the doers, are righteous before God. Luke 11.28. Blessed are they that heare the word of God and keepe it. Ioh. 14.21. Hee that hath my commandements and keepeth them is he that loueth me.
And not only S. James is for doing good, but all the Bells of Aaron and christ ring the same peal. For Deuteronomy 4.1. Harken, Oh Israel, unto the Laws which I teach you to do. Rom. 2.13: Not the hearers, but the doers, Are righteous before God. Luke 11.28. Blessed Are they that hear the word of God and keep it. John 14.21. He that hath my Commandments and Keepeth them is he that loves me.
cc xx av-j n1 np1 vbz p-acp vdg j, cc-acp d dt n2 pp-f np1 cc np1 vvb dt d n1. p-acp np1 crd. vvb, uh np1, p-acp dt n2 r-crq pns11 vvb pn22 pc-acp vdi. np1 crd: xx dt n2, cc-acp dt n2, vbr j p-acp np1. np1 crd. j-vvn vbr pns32 cst vvb dt n1 pp-f np1 cc vvi pn31. np1 crd. pns31 cst vhz po11 n2 cc vvz pno32 vbz pns31 cst vvz pno11.
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To which purpose S. Aug. speaketh notablie: Qui habet in memoria & seruat in vita; qui habet in sermonibus & seruat in moribus;
To which purpose S. Aug. speaks notably: Qui habet in memoria & seruat in vita; qui habet in sermonibus & seruat in moribus;
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qui habet audiendo & seruat faciendo; aut qui habet faciendo & perseuerando, ipse est qui diligit me. qui habet audiendo & seruat faciendo; Or qui habet faciendo & perseverando, ipse est qui diligit me.
fw-la fw-la fw-la cc fw-la fw-la; fw-la fw-la fw-la fw-la cc n1, fw-la fw-la fw-la fw-la pno11.
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He that hath my word in memory, and sheweth it in his life; which hath it in mouth, and sheweth it in his maners;
He that hath my word in memory, and shows it in his life; which hath it in Mouth, and shows it in his manners;
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that hath it in hearing, and sheweth it in doing; that hath it in doing, and sheweth it in perseuering;
that hath it in hearing, and shows it in doing; that hath it in doing, and shows it in persevering;
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this is he that loueth me. For as the same Father saith; Lex Dei tenetur non audiendo sed obediendo, non lectione, sed dilectione.
this is he that loves me. For as the same Father Says; Lex Dei tenetur non audiendo sed obediendo, non lectione, sed dilectione.
d vbz pns31 cst vvz pno11. p-acp p-acp dt d n1 vvz; fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-fr fw-la, fw-la fw-la.
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So S. Hierome: Scripturarum cupimus verba in opera vertere, & non dicere sancta, sed facere.
So S. Jerome: Scripturarum cupimus verba in opera vertere, & non dicere sancta, sed facere.
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So the rest of that sacred society haue well obserued, that Christian Religion consisteth in practise, more then in theorie;
So the rest of that sacred society have well observed, that Christian Religion Consisteth in practice, more then in theory;
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being an occupation, rather then a meere profession, [ of doing good. ] De virtute loqui minimum, virtutibus vti.
being an occupation, rather then a mere profession, [ of doing good. ] De virtute loqui minimum, virtutibus vti.
vbg dt n1, av-c cs dt j n1, [ pp-f vdg j. ] fw-fr fw-la fw-la fw-la, fw-la fw-la.
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H•c ••bor, hoc opus est, as Persius spake, hoc Sampsonis opus est, as Tertullian. And not the worke of Sampson, but also of Solomon;H•c ••bor, hoc opus est, as Persius spoke, hoc Sampsonis opus est, as Tertullian. And not the work of Sampson, but also of Solomon;
j n1, fw-la fw-la fw-la, p-acp np1 vvd, fw-la np1 fw-la fw-la, p-acp np1. cc xx dt n1 pp-f np1, cc-acp av pp-f np1;
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not onely of a strong man, but in very deed of a wise man; euen as our Sauiour in the Gospell sheweth, saying;
not only of a strong man, but in very deed of a wise man; even as our Saviour in the Gospel shows, saying;
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Whoso heareth my words and doeth them, I will liken him to a wise man, which had built his house on a rocke, Matth. 7.24.
Whoso hears my words and doth them, I will liken him to a wise man, which had built his house on a rock, Matthew 7.24.
r-crq vvz po11 n2 cc vdz pno32, pns11 vmb vvi pno31 p-acp dt j n1, r-crq vhd vvn po31 n1 p-acp dt n1, np1 crd.
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Moreouer, the Prophet Dauid sheweth, what priuiledge belongeth to him that escheweth euill and doth good;
Moreover, the Prophet David shows, what privilege belongeth to him that escheweth evil and does good;
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in his Ep phonema or conclusion of the 15. Psalme, Whoso doth these things shall neuer fall.
in his Epistle phonema or conclusion of the 15. Psalm, Whoso does these things shall never fallen.
p-acp po31 j-jn n1 cc n1 pp-f dt crd n1, r-crq vdz d n2 vmb av-x vvi.
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In which words, (as iudicious Caluin notes) the Prophet doth not say he that hears these things,
In which words, (as judicious Calvin notes) the Prophet does not say he that hears these things,
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or he that knowes these things, or he who can discourse of these things; but he that doth these things:
or he that knows these things, or he who can discourse of these things; but he that does these things:
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for as we iudge of the corporall health of the heart, not by the words of the mouth or colour of the countenance,
for as we judge of the corporal health of the heart, not by the words of the Mouth or colour of the countenance,
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but by the pulse of the arme;
but by the pulse of the arm;
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so iudgement is made of the spirituall soundnesse of the heart, not so much by wordes and lookes as by the fruits of the hands.
so judgement is made of the spiritual soundness of the heart, not so much by words and looks as by the fruits of the hands.
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He shall enter into the kingdome of heauen which doeth the will of my father which is in heauen, saith our Sauiour.
He shall enter into the Kingdom of heaven which doth the will of my father which is in heaven, Says our Saviour.
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And if yee know these things, happy are ye if you doe them, Iohn 13.17. S. Aug. reporteth that Varro the great Philosopher did read so much that it was admired how he could write any thing; And if ye know these things, happy Are you if you do them, John 13.17. S. Aug. Reporteth that Varro the great Philosopher did read so much that it was admired how he could write any thing;
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againe he wrote so much that another could hardly read:
again he wrote so much that Another could hardly read:
av pns31 vvd av av-d cst n-jn vmd av vvi:
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now admit a man had as great knowledge in Diuinity as he in Philosophie, that hee could speake with the tongue of men and Angele and had not loue, whereby to doe good, he were as an inane nihil, sounding brasse, a tinckling cymball, 1. Cor. 13.1. Lastly, the Apostle in the cited place telleth vs that faith must worke by loue, else it is no faith:
now admit a man had as great knowledge in Divinity as he in Philosophy, that he could speak with the tongue of men and Angel and had not love, whereby to do good, he were as an inane nihil, sounding brass, a tinkling cymbal, 1. Cor. 13.1. Lastly, the Apostle in the cited place Telleth us that faith must work by love, Else it is no faith:
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So here our Prophet requireth the same. First faith; trust in the Lord. But let it worke by loue, in doing good.
So Here our Prophet requires the same. First faith; trust in the Lord. But let it work by love, in doing good.
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In which sentence both the Prophet and the Apostle set forth the perfection of a Christian in this life, which consisteth in 2. parts:
In which sentence both the Prophet and the Apostle Set forth the perfection of a Christian in this life, which Consisteth in 2. parts:
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Inwardly in sayth to God, Outwardly in doing good to men: 1. Inwardly to God by faith, which needeth not our good workes. Psal. 16.2. O God, my goodnesse extendeth not to thee.
Inwardly in say to God, Outwardly in doing good to men: 1. Inwardly to God by faith, which needs not our good works. Psalm 16.2. O God, my Goodness extendeth not to thee.
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2. Outwardly to men by good workes; which neede not our faith, as it is written in the named place.
2. Outwardly to men by good works; which need not our faith, as it is written in the nam place.
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But to the Saints that dwell vpon the earth. In which respect S. Aug. de ciuit. Dei, lib.
But to the Saints that dwell upon the earth. In which respect S. Aug. de Civil. Dei, lib.
p-acp p-acp dt n2 cst vvb p-acp dt n1. p-acp r-crq n1 np1 np1 fw-fr fw-la. fw-la, n1.
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10. c. 1. sayth, that doing of good, is pro sacrificijs, accepted of God as a Sacrifice; Heb. 13.10.
10. c. 1. say, that doing of good, is Pro sacrificijs, accepted of God as a Sacrifice; Hebrew 13.10.
crd sy. crd vvz, d vdg pp-f j, vbz fw-la fw-la, vvn pp-f np1 p-acp dt n1; np1 crd.
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Yea, prae sacrificijs, more then sacrifice. Hosea 6.6. I will haue mercy and not sacrifice.
Yea, Prae sacrificijs, more then sacrifice. Hosea 6.6. I will have mercy and not sacrifice.
uh, fw-la fw-la, av-dc cs n1. np1 crd. pns11 vmb vhi n1 cc xx vvi.
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For to be mercifull is the sole work common to man with God, (as Synes. ) nor indeed can we any way more neerely resemble God, which is most good,
For to be merciful is the sole work Common to man with God, (as Sins.) nor indeed can we any Way more nearly resemble God, which is most good,
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then in our doing of good.
then in our doing of good.
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To the necessary performance whereof in the next place, we are inuited by many, and those most forcible reasons: first: To the necessary performance whereof in the next place, we Are invited by many, and those most forcible Reasons: First:
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Because in doing of good wee shall so shew our loue to God. So Christ testifieth in Iohn 14.16.
Because in doing of good we shall so show our love to God. So christ Testifieth in John 14.16.
c-acp p-acp vdg pp-f j pns12 vmb av vvi po12 n1 p-acp np1. av np1 vvz p-acp np1 crd.
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If yee loue mee, keepe my commandements. Heerein our loue to God is made manifest, in walking as it becommeth his children.
If ye love me, keep my Commandments. Herein our love to God is made manifest, in walking as it becomes his children.
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The comparison is mod proper, if we marke it:
The comparison is mod proper, if we mark it:
dt n1 vbz j j, cs pns12 vvb pn31:
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for as in nature when children are neither in outward feature of the body, nor inward qualities of the minde,
for as in nature when children Are neither in outward feature of the body, nor inward qualities of the mind,
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like to their parents which begat and brought them foorth, wee say, that such children degenerate and grow out of kinde,
like to their Parents which begat and brought them forth, we say, that such children degenerate and grow out of kind,
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neither can they be outwardly iudged to belong to their parents, by reason of that great dissimilitude and vn likelines of maners.
neither can they be outwardly judged to belong to their Parents, by reason of that great dissimilitude and vn likeliness of manners.
dx vmb pns32 vbb av-j vvn pc-acp vvi p-acp po32 n2, p-acp n1 pp-f cst j n1 cc zz n1 pp-f n2.
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Euen so, on the contrary, when we see in the world men walking in by-paths of their own,
Eve so, on the contrary, when we see in the world men walking in bypaths of their own,
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and no way like to their heauenly father, in holinesse and righteousnesse, no way resembling him which hath begot them in Christ, in doing of good;
and no Way like to their heavenly father, in holiness and righteousness, no Way resembling him which hath begotten them in christ, in doing of good;
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we may (and iustly) say of such, that they degenerate and grow out of kinde;
we may (and justly) say of such, that they degenerate and grow out of kind;
pns12 vmb (cc av-j) vvi pp-f d, cst pns32 j cc vvi av pp-f n1;
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they do not (patrizare) tread in their fathers steps, going about alwayes doing of good after the example of Christ Iesus our elder brother.
they do not (Patronize) tread in their Father's steps, going about always doing of good After the Exampl of christ Iesus our elder brother.
pns32 vdb xx (j-jn) vvb p-acp po32 ng1 n2, vvg a-acp av vdg pp-f j c-acp dt n1 pp-f np1 np1 po12 jc-jn n1.
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Againe, although we must walke, yet it is as children; and therefore weakly;
Again, although we must walk, yet it is as children; and Therefore weakly;
av, cs pns12 vmb vvi, av pn31 vbz p-acp n2; cc av av-j;
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yet notwithstanding they shew their loue, in that they walke and follow so well as they can, desirous to goe on further if they could.
yet notwithstanding they show their love, in that they walk and follow so well as they can, desirous to go on further if they could.
av c-acp pns32 vvb po32 n1, p-acp cst pns32 vvb cc vvi av av c-acp pns32 vmb, j pc-acp vvi p-acp jc cs pns32 vmd.
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And this is kindly accepted of a louing father.
And this is kindly accepted of a loving father.
cc d vbz av-j vvn pp-f dt j-vvg n1.
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So is it with Almighty God, whose mercies are far greater, then our desires or endeuors are or can be, who when hee seeth vs like louing children, following in the same way which he leadeth vs, accepteth our will for the deed, crowning his owne worke in vs.
So is it with Almighty God, whose Mercies Are Far greater, then our Desires or endeavours Are or can be, who when he sees us like loving children, following in the same Way which he leads us, Accepteth our will for the deed, crowning his own work in us
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For although wee, as children, cannot tread in the same steps (as he speaketh of Ascanius in the Poet,) — sequitur { que } patrem non passibus aequis. Yet we tread;
For although we, as children, cannot tread in the same steps (as he speaks of Ascanius in the Poet,) — sequitur { que } patrem non passibus aequis. Yet we tread;
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and as we can goe along the very same way:
and as we can go along the very same Way:
cc c-acp pns12 vmb vvi a-acp dt j d n1:
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and in this true and childlike resemblance of him, wee shall much delight our holy father.
and in this true and childlike resemblance of him, we shall much delight our holy father.
cc p-acp d j cc j n1 pp-f pno31, pns12 vmb av-d vvi po12 j n1.
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This is the very argument which our Sauiour vseth to the Iewes, Iohn 8.39.
This is the very argument which our Saviour uses to the Iewes, John 8.39.
d vbz dt j n1 r-crq po12 n1 vvz p-acp dt np2, np1 crd.
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which stood much vpon their prerogatiues, nil nisi Cecropides, they boasted themselues to bee Abrahams seede,
which stood much upon their prerogatives, nil nisi Cecropides, they boasted themselves to be Abrahams seed,
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but hee telleth them that their boasting was in vayne of their father, since they were so much degenerated from him, that they were no longer to bee accounted and called the children of Abraham.
but he Telleth them that their boasting was in vain of their father, since they were so much degenerated from him, that they were no longer to be accounted and called the children of Abraham.
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For when they tolde him Abraham is our father; Iesus answered them, if yee were Abrahams children, yee would doe the workes of Abraham.
For when they told him Abraham is our father; Iesus answered them, if ye were Abrahams children, ye would do the works of Abraham.
p-acp c-crq pns32 vvd pno31 np1 vbz po12 n1; np1 vvd pno32, cs pn22 vbdr npg1 n2, pn22 vmd vdi dt n2 pp-f np1.
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For Abraham by his good workes glorified God, and shewed his loue to him in walking as his childe,
For Abraham by his good works glorified God, and showed his love to him in walking as his child,
p-acp np1 p-acp po31 j n2 vvn np1, cc vvd po31 n1 p-acp pno31 p-acp vvg p-acp po31 n1,
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so must all the true seed of Abraham be doing of good to shew their loue to God. Whereby moreouer God is glorified.
so must all the true seed of Abraham be doing of good to show their love to God. Whereby moreover God is glorified.
av vmb d dt j n1 pp-f np1 vbb vdg pp-f j pc-acp vvi po32 n1 p-acp np1. c-crq av np1 vbz vvn.
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] For like as when a childe, obserueth in most dutifull maner, what his father commandeth, this redoundeth to the prayse of the father;
] For like as when a child, observeth in most dutiful manner, what his father commands, this redoundeth to the praise of the father;
] p-acp av-j c-acp c-crq dt n1, vvz p-acp ds j n1, r-crq po31 n1 vvz, d vvz p-acp dt n1 pp-f dt n1;
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Omnet enim omnia bona dicere, & laudare fortunas meas, qui filium haberem tali ingenio praditum. Omnet enim omnia Bona dicere, & Praise fortunas meas, qui Son haberem tali ingenio praditum.
fw-la fw-la fw-la fw-la fw-la, cc fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la.
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So the Lord is glorified in his children, when they intend and seeke his honor and glory, by their obseruing him in doing good, The costly rayment wherwith others are clothed, maketh to the praise of the worker;
So the Lord is glorified in his children, when they intend and seek his honour and glory, by their observing him in doing good, The costly raiment wherewith Others Are clothed, makes to the praise of the worker;
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so it is sayd of the good huswife, giue her of the fruit of her hands,
so it is said of the good huswife, give her of the fruit of her hands,
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and let her workes prayse her in the gates, Prou. 31.31.
and let her works praise her in the gates, Prou. 31.31.
cc vvb po31 n2 vvi pno31 p-acp dt n2, np1 crd.
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So the doing of good redoundeth vnto God, whose glory ought to be the end of our life and scope of all our actions, as Paul teacheth.
So the doing of good redoundeth unto God, whose glory ought to be the end of our life and scope of all our actions, as Paul Teaches.
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Whether yee eate or drinke, or whatsoeuer ye doe, let all be done to the glory of God, 1. Cor. 10.30. 2. Because in doing good we shall so shew our loues to our selues, and that in a two fold respect, 1. in quieting our owne conscience. 2. in making our election certayne.
Whither ye eat or drink, or whatsoever you do, let all be done to the glory of God, 1. Cor. 10.30. 2. Because in doing good we shall so show our loves to our selves, and that in a two fold respect, 1. in quieting our own conscience. 2. in making our election certain.
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As touching the first, namely the peace of conscience, S. Paul to Timothy 1.1.19. counselleth him to hold fast the fayth, and keepe a good conscience;
As touching the First, namely the peace of conscience, S. Paul to Timothy 1.1.19. counselleth him to hold fast the faith, and keep a good conscience;
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now indeed, what greater peace can be brought to the conscience, then that, which ariseth out of our doing of good through a liuelie fayth. And —
now indeed, what greater peace can be brought to the conscience, then that, which arises out of our doing of good through a lively faith. And —
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As touching the second, S. Peter carnestly exhorteth, 2. Pet. 1.10. Giue diligence to make your calling and election sure:
As touching the second, S. Peter carnestly exhorteth, 2. Pet. 1.10. Give diligence to make your calling and election sure:
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which cannot bee more effectually performed, then by our doing of good. This alone was the reioycing of the holy Apostle.
which cannot be more effectually performed, then by our doing of good. This alone was the rejoicing of the holy Apostle.
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What? Not that he had preached, not that hee had wrought miracles, or done extraordinary workes,
What? Not that he had preached, not that he had wrought Miracles, or done extraordinary works,
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but that in obedience to Gods commandements, and in sincerity of heart, hee had his conuersation in the world:
but that in Obedience to God's Commandments, and in sincerity of heart, he had his Conversation in the world:
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So likewise his comfortable farewell to the world, is grounded vpon his fayth, which was shewed by loue, through both, concluding the peace of his conscience,
So likewise his comfortable farewell to the world, is grounded upon his faith, which was showed by love, through both, concluding the peace of his conscience,
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and the assurance of his election;
and the assurance of his election;
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I haue fought the good fight, I haue kept the fayth, I haue finished my course, henceforth is laid vp for me a crowne of righteousnesse, 2. Tim. 4.7.
I have fought the good fight, I have kept the faith, I have finished my course, henceforth is laid up for me a crown of righteousness, 2. Tim. 4.7.
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Next vnto God what greater loue can be shewed then to our selues? But wherein can greater loue to our selues bee shewed,
Next unto God what greater love can be showed then to our selves? But wherein can greater love to our selves be showed,
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then in quieting of our consciences, whereby our election may bee made sure;
then in quieting of our Consciences, whereby our election may be made sure;
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This latter (as touching our selues) depending vpon the former, viz. the peace of conscience, this againe depending vpon our doing of good, which by more then a multitude of examples might bee shewed, what was that which quieted the conscience,
This latter (as touching our selves) depending upon the former, viz. the peace of conscience, this again depending upon our doing of good, which by more then a multitude of Examples might be showed, what was that which quieted the conscience,
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and sealed the election of good Hezekiah, but onely this comfortable consideration of his well doing? Remember, O Lord!
and sealed the election of good Hezekiah, but only this comfortable consideration of his well doing? remember, Oh Lord!
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how I haue walked before thee with an vpright heart, Esay 38. And not onely Hezekiah,
how I have walked before thee with an upright heart, Isaiah 38. And not only Hezekiah,
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but all the children of God, in the middest of many fold temptations, and spirituall conuulsions, haue beene so mainly sustayned, that with Paul Rom. 14. they haue beene comfortably resolued, and constantly assured;
but all the children of God, in the midst of many fold temptations, and spiritual convulsions, have been so mainly sustained, that with Paul Rom. 14. they have been comfortably resolved, and constantly assured;
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that whether we liue, we liue vnto the Lord; or whether we die, we die vnto the Lord:
that whither we live, we live unto the Lord; or whither we die, we die unto the Lord:
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whether we liue therefore or die, we are the Lords.
whither we live Therefore or die, we Are the lords.
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Except then wee endeauour our selues (by doing of good) we cannot haue a good conscience, without a good conscience and peace with it selfe, there is no peace to be had with God.
Except then we endeavour our selves (by doing of good) we cannot have a good conscience, without a good conscience and peace with it self, there is no peace to be had with God.
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Hence in a common popular apprehension a good conscience is said to be a ioyfull remembrance of a well-led life, ioyned with an hopefull expectation of a comfortable death, and a glorious resurrection.
Hence in a Common popular apprehension a good conscience is said to be a joyful remembrance of a well-led life, joined with an hopeful expectation of a comfortable death, and a glorious resurrection.
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In respect whereof it hath beene termed, the paradise of the soule, the iubile of the heart, laetitia cordis, quasi latitia, a surpassing inward solace,
In respect whereof it hath been termed, the paradise of the soul, the jubilee of the heart, Laetitia Cordis, quasi Latitia, a surpassing inward solace,
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so dilating and enlarging of the heart, for some good in possession, more in expectation, that the ioy thereof can neither be suppressed nor expressed.
so dilating and enlarging of the heart, for Some good in possession, more in expectation, that the joy thereof can neither be suppressed nor expressed.
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Bona conscientia (saith Bernard ) is titulus religionis, templum Solomonis, ager benedictionis, hortus deliciarum, gaudium angelorum; Bona conscientia (Says Bernard) is titulus Religion, Templum Solomonis, ager benedictionis, Hortis deliciarum, gaudium Angels;
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A good conscience is the title and crowne of religion, the temple of Solomon;
A good conscience is the title and crown of Religion, the temple of Solomon;
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the field of benediction, the garden of delight, the ioy of Angels, and Sanctuary of the holy Ghost, the tranquility of the minde, that heauenly musick whereon the old Philosophers doubtfully harped,
the field of benediction, the garden of delight, the joy of Angels, and Sanctuary of the holy Ghost, the tranquillity of the mind, that heavenly music whereon the old Philosophers doubtfully harped,
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but the good Christians heart only heareth it, and antwereth it with iust measures of ioy, which spirituall harmony,
but the good Christians heart only hears it, and antwereth it with just measures of joy, which spiritual harmony,
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as a song of three parts, consisteth in a throefold peace supra, with God aboue vs. extra, with men without vs. intra, and the soule within vs. O heauenly peace, whereby we are at league with God, with our neighbours, with our selues:
as a song of three parts, Consisteth in a throefold peace supra, with God above us extra, with men without us intra, and the soul within us Oh heavenly peace, whereby we Are At league with God, with our neighbours, with our selves:
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O peace passing all vnderstanding, which in respect of the minds tranquillity ioyned thereby, is like to the hidden Manna,
Oh peace passing all understanding, which in respect of the minds tranquillity joined thereby, is like to the hidden Manna,
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and white stone wherein a name is written, which no man knoweth but he that enioyeth it. O royall feast!
and white stone wherein a name is written, which no man Knoweth but he that Enjoyeth it. O royal feast!
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farre excelling that of Ahasuerosh, which lasted but ninescore daies;
Far excelling that of Ahasuerus, which lasted but ninescore days;
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for this is for eternity (whereat Angels are Cooks and Butlers, and the blessed Trinity gladsome guests (as Luther boldly speakes) without intermission of solace, or interruption of societie.
for this is for eternity (whereat Angels Are Cooks and Butlers, and the blessed Trinity gladsome guests (as Luther boldly speaks) without intermission of solace, or interruption of society.
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A feast in life, refreshing the soule with daitnty cates of diuine comfort. A feast in sicknesse, when worldly hopes hang downe their head like a bulrush.
A feast in life, refreshing the soul with daitnty cates of divine Comfort. A feast in sickness, when worldly hope's hang down their head like a bulrush.
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A feast in death, when world and worldly comforts and comforters forsake vs. A feast in the resurrection, and after that a feast for euermore.
A feast in death, when world and worldly comforts and Comforters forsake us A feast in the resurrection, and After that a feast for evermore.
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If then this be not a sufficient motiue and reason to mooue vs to the doing of good, let me shew you another.
If then this be not a sufficient motive and reason to move us to the doing of good, let me show you Another.
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Because in doing good, we shall so shew our loue to our neighbours, and that in a twofold respect, 1 to witnesse our faith vnto them. 2 to winne them to Christ.
Because in doing good, we shall so show our love to our neighbours, and that in a twofold respect, 1 to witness our faith unto them. 2 to win them to christ.
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That we shall thus make a reall manifestation of our faith Saint Iames sheweth, when he saith, Shew me thy faith by thy works, Iames 2.18. Faith if it haue not works is dead, being alone.
That we shall thus make a real manifestation of our faith Saint James shows, when he Says, Show me thy faith by thy works, James 2.18. Faith if it have not works is dead, being alone.
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Yea a man may say thou hast faith and I haue works:
Yea a man may say thou hast faith and I have works:
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shew me thy faith without thy works and I will shew thee my faith by my works.
show me thy faith without thy works and I will show thee my faith by my works.
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And againe, Without works faith is dead.
And again, Without works faith is dead.
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And, as the body without the spirit is dead, so faith without works is dead also, vers last.
And, as the body without the Spirit is dead, so faith without works is dead also, vers last.
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Man can iudge no further then hee hath warrant from outward appearance, although God doth iudge the heart:
Man can judge no further then he hath warrant from outward appearance, although God does judge the heart:
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it is necessary therefore, that of a good tree there be also some good fruits.
it is necessary Therefore, that of a good tree there be also Some good fruits.
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So Christ, either make the tree good and the fruit good, or the tree euill and the fruit euill;
So christ, either make the tree good and the fruit good, or the tree evil and the fruit evil;
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and that we should witnesse our faith to men, our Sauiour most plainely sheweth, where he saith, Le before men, that they may see your good works.
and that we should witness our faith to men, our Saviour most plainly shows, where he Says, Le before men, that they may see your good works.
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And that thereby they may bee wonne [ and so glorifie your Father which is in heauen.
And that thereby they may be won [ and so Glorify your Father which is in heaven.
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To this purpose is that of the Apostle S. Paul, 1. Cor. 7.14. The vnbeleeuing husband is sanctified by the wife;
To this purpose is that of the Apostle S. Paul, 1. Cor. 7.14. The unbelieving husband is sanctified by the wife;
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and the vnbeleeuing wife by the husband: else were your children vncleane, but now they are holy. And in the 16. verse.
and the unbelieving wife by the husband: Else were your children unclean, but now they Are holy. And in the 16. verse.
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For what knowest thou, ô man, whether thou shalt saue thy wife, or what knowest thou, ô wife,
For what Knowest thou, o man, whither thou shalt save thy wife, or what Knowest thou, o wife,
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whether thou shalt saue thy husband? As if he had sayd, Thou maiest by thy holy life and good conuersation be a meanes to winne, him or her, to Christ.
whither thou shalt save thy husband? As if he had said, Thou Mayest by thy holy life and good Conversation be a means to win, him or her, to christ.
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Euen as the barke of the tree is a beauty or ornament, and secondly a couer to it;
Eve as the bark of the tree is a beauty or ornament, and secondly a cover to it;
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so (for men are likened to trees) a good conuersation is an ornament to a Christian, & corpus tegens, & cor protegens:
so (for men Are likened to trees) a good Conversation is an ornament to a Christian, & corpus tegens, & cor protegens:
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decking the soule inwardly, and protecting the body outwardly, and moouing good respect to both. A good outside (though not alwaies) argues a good inside;
decking the soul inwardly, and protecting the body outwardly, and moving good respect to both. A good outside (though not always) argues a good inside;
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a good conuersation a signe of sanctification.
a good Conversation a Signen of sanctification.
dt j n1 dt n1 pp-f n1.
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Vertuous and holy maners, are compared to precious treasures which are commodious to our selues and others.
Virtuous and holy manners, Are compared to precious treasures which Are commodious to our selves and Others.
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To our selues, ad iustificandum, but not effectiuely, for so we are iustified by Christ. But not apprehensiuely, for so wee are iustified by fayth.
To our selves, ad iustificandum, but not effectively, for so we Are justified by christ. But not apprehensively, for so we Are justified by faith.
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But yet declaratiuely, by iust and holy workes. So our Sauior of himselfe. The works that I haue done, beare witnesse what I am.
But yet declaratively, by just and holy works. So our Saviour of himself. The works that I have done, bear witness what I am.
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2. To others, ad adificandum, that they seeing our good workes may glorifie our father which is in heauen;
2. To Others, ad adificandum, that they seeing our good works may Glorify our father which is in heaven;
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and so be wonne by our godlie life and conuersation.
and so be won by our godly life and Conversation.
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For, Ʋinitur exemplis: man is led by practise more then instruction, like pliable wax for any impression.
For, Ʋinitur exemplis: man is led by practice more then instruction, like pliable wax for any impression.
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Nothing more forcible and perswasiue with the vulgar then examples, which are as looking glasses to the eies of men.
Nothing more forcible and persuasive with the Vulgar then Examples, which Are as looking glasses to the eyes of men.
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Validiora sunt exempla quam verba, as Bernard. A good man (saith a good Father) & carbo & lampas est, he is a coale burning, Validiora sunt exempla quam verba, as Bernard. A good man (Says a good Father) & carbo & lampas est, he is a coal burning,
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and a lampe shining, & sibi ardet & alijs lucet;
and a lamp shining, & sibi Ardet & Alijs lucet;
cc dt n1 vvg, cc fw-la fw-la cc fw-la fw-la;
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He doth warme his owne conscience and heats himselfe well, and sheweth a good light vnto others also.
He does warm his own conscience and heats himself well, and shows a good Light unto Others also.
pns31 vdz vvi po31 d n1 cc vvz px31 av, cc vvz dt j n1 p-acp n2-jn av.
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Euen as by the bush wee iudge that there is wine, so men iudge of our hearts by the outward countenance,
Eve as by the bush we judge that there is wine, so men judge of our hearts by the outward countenance,
np1 c-acp p-acp dt n1 pns12 vvb d a-acp vbz n1, av n2 vvb pp-f po12 n2 p-acp dt j n1,
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and God of our workes by the inward conscience.
and God of our works by the inward conscience.
cc np1 pp-f po12 n2 p-acp dt j n1.
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For, Sermo interpres cordis apud virum, cor interpres sermouis apud Deum, saith Philo Iudaeus: Men according to our outward parts,
For, Sermon Interpret Cordis apud virum, cor Interpret sermouis apud God, Says Philo Iudaeus: Men according to our outward parts,
p-acp, np1 fw-fr fw-la fw-la fw-la, fw-la fw-fr fw-la fw-la fw-la, vvz np1 np1: n2 vvg p-acp po12 j n2,
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but God according to our inward hearts.
but God according to our inward hearts.
cc-acp np1 vvg p-acp po12 j n2.
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Paul for this cause exhorteth those which professe Christ to haue their conuersation honest and harmelesse, that the name of God may not be blasphemed among the Gentiles:
Paul for this cause exhorteth those which profess christ to have their Conversation honest and harmless, that the name of God may not be blasphemed among the Gentiles:
np1 p-acp d n1 vvz d r-crq vvb np1 pc-acp vhi po32 n1 j cc j, cst dt n1 pp-f np1 vmb xx vbi vvn p-acp dt n2-j:
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and not only so, but that they may winne those that are without by their holy cariage and conuersation, according to that of the Prophet Isaiab, 61.9. Their seed shalbe known among the Gentiles, and their of spring among the people.
and not only so, but that they may win those that Are without by their holy carriage and Conversation, according to that of the Prophet Isaiah, 61.9. Their seed shall known among the Gentiles, and their of spring among the people.
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All that see them shall acknowledge them, that they are the seed that the Lord hath blessed.
All that see them shall acknowledge them, that they Are the seed that the Lord hath blessed.
av-d d vvb pno32 vmb vvi pno32, cst pns32 vbr dt n1 cst dt n1 vhz vvn.
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And if this reason bee not sufficient, let me lead you yet further.
And if this reason be not sufficient, let me led you yet further.
cc cs d n1 vbi xx j, vvb pno11 vvi pn22 av av-jc.
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Because this is the commandement of God, to the performance whereof we are inuited & à praemio, from the reward. à periculo, from the danger.
Because this is the Commandment of God, to the performance whereof we Are invited & à Praemio, from the reward. à periculo, from the danger.
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That God commands it without further reason why, is sufficient reason for vs to do it.
That God commands it without further reason why, is sufficient reason for us to do it.
cst np1 vvz pn31 p-acp jc n1 c-crq, vbz j n1 p-acp pno12 pc-acp vdi pn31.
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And that it is the command of the highest, it appeareth in many places. Eschew euill, and doe good. To doe good, forget not. Date eleemosynam. Luke 11.41. Charge the rich that they bee fruitfull in good workes; and heere be doing good.
And that it is the command of the highest, it appears in many places. Eschew evil, and do good. To do good, forget not. Date Eleemosynary. Luke 11.41. Charge the rich that they be fruitful in good works; and Here be doing good.
cc cst pn31 vbz dt n1 pp-f dt js, pn31 vvz p-acp d n2. vvi j-jn, cc vdb j. pc-acp vdi j, vvb xx. n1 fw-la. zz crd. n1 dt j cst pns32 vbb j p-acp j n2; cc av vbi vdg j.
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And in many places which command implies obedience, if we go no further then the command it selfe;
And in many places which command Implies Obedience, if we go no further then the command it self;
cc p-acp d n2 r-crq n1 vvz n1, cs pns12 vvb av-dx av-jc cs dt n1 pn31 n1;
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for he that commanded it to be done is that mighty one, high aboue all men and angels, by whose command all things were made;
for he that commanded it to be done is that mighty one, high above all men and Angels, by whose command all things were made;
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for dixit & factuns est, but that the Lord might leaue vs inexcusable, and that euery mouth might be stopped, he hath enforced the same by a double reason.
for dixit & factuns est, but that the Lord might leave us inexcusable, and that every Mouth might be stopped, he hath Enforced the same by a double reason.
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For, hoofac & vines: do this and thou shalt liue. There is a reward greater then our seruice.
For, hoofac & vines: do this and thou shalt live. There is a reward greater then our service.
p-acp, n1 cc n2: vdb d cc pns21 vm2 vvi. pc-acp vbz dt n1 jc cs po12 n1.
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Againe, he that looketh in the perfect law of liberty, and continueth therein, being not a forgetfull hearer,
Again, he that looks in the perfect law of liberty, and Continueth therein, being not a forgetful hearer,
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but a doer of the worke, the same shall bee happie in his deed: which happinesse is no lesse then eternall life;
but a doer of the work, the same shall be happy in his deed: which happiness is no less then Eternal life;
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then which, what reward can be greater? Againe, wee are exhorted by good workes on earth, to lay vp for our selues treasures in heauen;
then which, what reward can be greater? Again, we Are exhorted by good works on earth, to lay up for our selves treasures in heaven;
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to bring somewhat into Gods exchequer, as the Israelites to the Tabernacle, whereof (in singular confidence, clayming an especiall interest in Gods fauour,
to bring somewhat into God's exchequer, as the Israelites to the Tabernacle, whereof (in singular confidence, claiming an especial Interest in God's favour,
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and expecting the promised recompence) we may say with Nehemiah, Remember me, O God, concerning this.
and expecting the promised recompense) we may say with Nehemiah, remember me, Oh God, Concerning this.
cc vvg dt j-vvn n1) pns12 vmb vvi p-acp np1, vvb pno11, uh np1, vvg d.
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For albeit the glory of God bee the vltimus terminus of our cogitations, actions, well doing,
For albeit the glory of God be the Last terminus of our cogitations, actions, well doing,
c-acp cs dt n1 pp-f np1 vbb dt fw-la fw-la pp-f po12 n2, n2, av vdg,
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and principall motiue of our good workes;
and principal motive of our good works;
cc j-jn n1 pp-f po12 j n2;
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and as it were the primum mobile of our obedience, yet (as Aquinas ) in the actions of our obedience,
and as it were the primum mobile of our Obedience, yet (as Aquinas) in the actions of our Obedience,
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whilest we seeke the aduancement of Gods glory in the first place, we may as a secondary obiect or adiunct respect our owne commodity,
whilst we seek the advancement of God's glory in the First place, we may as a secondary Object or adjunct respect our own commodity,
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and haue an eie to our owne reward; for shall Iob, or any one, serue God for nothing?
and have an eye to our own reward; for shall Job, or any one, serve God for nothing?
cc vhb dt n1 p-acp po12 d n1; c-acp vmb np1, cc d pi, vvb np1 p-acp pix?
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But as S. Augustine saith, in Pal. 100. Nisi Deus per misericordiam parceret, non inueniret quos per iustitiam corenaret:
But as S. Augustine Says, in Pal. 100. Nisi Deus per misericordiam parceret, non inueniret quos per iustitiam corenaret:
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Except God should spare in mercy, he should finde none to crowne in iustice.
Except God should spare in mercy, he should find none to crown in Justice.
c-acp np1 vmd vvi p-acp n1, pns31 vmd vvi pix pc-acp vvi p-acp n1.
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For as conscious to our selues of our many imperfections in our best actions, of defects and faults in the end, matter, maner,
For as conscious to our selves of our many imperfections in our best actions, of defects and Faults in the end, matter, manner,
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or measure of our obedience, we must supplicate and say, misericordia tua meritum meum, thy mercie is my merie, pardon me according to thy great mercy.
or measure of our Obedience, we must supplicate and say, misericordia tua Merit meum, thy mercy is my merry, pardon me according to thy great mercy.
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In hope and expectation of which infinite reward, we must in our seuerall callings, dailie be doing good, exercising our selues in works of piety and pity, that so our soules as fields of sincerity, being daily more and more charged with the deeds of mercy, we may at length be accomplisht with the erest and crowne of eternall glory,
In hope and expectation of which infinite reward, we must in our several callings, daily be doing good, exercising our selves in works of piety and pity, that so our Souls as fields of sincerity, being daily more and more charged with the Deeds of mercy, we may At length be accomplished with the erst and crown of Eternal glory,
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as himselfe hath promised, Matt. 5. Blessed be the mercifull for they shall obtaine mercy. They shall be called the children of the highest;
as himself hath promised, Matt. 5. Blessed be the merciful for they shall obtain mercy. They shall be called the children of the highest;
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and therefore haue a dwelling place in their fathers house.
and Therefore have a Dwelling place in their Father's house.
cc av vhb dt n-vvg n1 p-acp po32 ng1 n1.
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For, Quimiseretur proximo, soeneratur domino, he that casts his bread vpon the waters, shall after many daies find for a crumme a crowne,
For, Quimiseretur proximo, soeneratur domino, he that Cast his bred upon the waters, shall After many days find for a crumb a crown,
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for one mite a million, for a drop of cold water, a full draught of that heauenly water, wherof hauing tasted, he shall neuer thirst any more;
for one mite a million, for a drop of cold water, a full draught of that heavenly water, whereof having tasted, he shall never thirst any more;
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and in a word, for the gleanings and refuse of our vintage, a ful measure pressed and running ouer;
and in a word, for the gleanings and refuse of our vintage, a full measure pressed and running over;
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saithfull is he that promised to performe it.
saithfull is he that promised to perform it.
j vbz pns31 cst vvd pc-acp vvi pn31.
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But if we cannot be wonne by reward, let vs be wrested by danger for feare of punishment;
But if we cannot be won by reward, let us be wrested by danger for Fear of punishment;
cc-acp cs pns12 vmbx vbi vvn p-acp n1, vvb pno12 vbi vvn p-acp n1 p-acp n1 pp-f n1;
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for feare and anguish shall be vpon euery soule that doeth euill, and take and bind that vnprofitable seruant,
for Fear and anguish shall be upon every soul that doth evil, and take and bind that unprofitable servant,
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and cast him into vtter darknesse, there shall be weeping, and wailing and gnashing of teeth:
and cast him into utter darkness, there shall be weeping, and wailing and gnashing of teeth:
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this is their portion for euer:
this is their portion for ever:
d vbz po32 n1 p-acp av:
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ignorans ignorabitur; hee that will not know God by doing good, shall not be known of God, among those to whom he shall shew himselfe good. These forenamed reasons; ignorans ignorabitur; he that will not know God by doing good, shall not be known of God, among those to whom he shall show himself good. These forenamed Reasons;
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first to shew our loue to God in walking as his children:
First to show our love to God in walking as his children:
ord pc-acp vvi po12 n1 p-acp np1 p-acp vvg p-acp po31 n2:
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secondly, to shew our loue to our selues, In quieting our consciences, In making our election sure.
secondly, to show our love to our selves, In quieting our Consciences, In making our election sure.
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Thirdly, to shew our loue to our neighbours, In witnessing our faith, In winning them by our godly conuersation.
Thirdly, to show our love to our neighbours, In witnessing our faith, In winning them by our godly Conversation.
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Fourthly, in yeelding obedience to the commandement of God, In respect of the reward, In respect of the danger.
Fourthly, in yielding Obedience to the Commandment of God, In respect of the reward, In respect of the danger.
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These reasons, I say, (as a cord diuinely twisted) are sufficiently able to moue vs to,
These Reasons, I say, (as a cord divinely twisted) Are sufficiently able to move us to,
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and to confirm vs in the doing of good.
and to confirm us in the doing of good.
cc pc-acp vvi pno12 p-acp dt vdg pp-f j.
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First then, let vs sling this stone into the brazen foreheads of our Aduersaries, which in their shamesse chalenges of our Religion, dare tell the world, that we are all for faith, nothing for good workes:
First then, let us sling this stone into the brazen foreheads of our Adversaries, which in their shamesse challenges of our Religion, Dare tell the world, that we Are all for faith, nothing for good works:
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all for saying, but nothing for doing.
all for saying, but nothing for doing.
d c-acp vvg, cc-acp pix p-acp vdg.
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And that we hold workes to saluation, as a Parenthesis to a clause, that it may bee perfect without them.
And that we hold works to salvation, as a Parenthesis to a clause, that it may be perfect without them.
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Heauen and earth shall witnesse the iniustice of this calumniation, and the consciences of all which heare vs, shall bee our compurgators, which testifie, that there is no lesse necessity of doing good workes,
Heaven and earth shall witness the injustice of this calumniation, and the Consciences of all which hear us, shall be our compurgators, which testify, that there is no less necessity of doing good works,
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then if you should bee saued by them;
then if you should be saved by them;
av cs pn22 vmd vbi vvn p-acp pno32;
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and th t though you cannot be saued by them, as the meritorious cause of your glory,
and that tO though you cannot be saved by them, as the meritorious cause of your glory,
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yet that you cannot be saued without them, as the necessary effects of that grace which brings glory.
yet that you cannot be saved without them, as the necessary effects of that grace which brings glory.
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We say and maintaine, that fides nuda, is fides nulla; a naked faith, is no true fayth;
We say and maintain, that fides nuda, is fides nulla; a naked faith, is no true faith;
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to the conuiction of that lewd slander of Solifidianisme.
to the conviction of that lewd slander of Solifidianism.
p-acp dt n1 pp-f cst j n1 pp-f np1.
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For although we doe not, wee dare not, make inherent righteousnesse the cause of our iustification,
For although we do not, we Dare not, make inherent righteousness the cause of our justification,
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yet wee say it is the effect thereof, though with the Papists we make it not the Vsher,
yet we say it is the Effect thereof, though with the Papists we make it not the Usher,
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yea rather the Parent of iustification, yet we require it as the companion, at least the Page thereof.
yea rather the Parent of justification, yet we require it as the Companion, At least the Page thereof.
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But some man may say, what matters it, if both ascribe the whole worke to God For comes it not all to one,
But Some man may say, what matters it, if both ascribe the Whole work to God For comes it not all to one,
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if one pay a summe for me or giue it me to pay my selfe?
if one pay a sum for me or give it me to pay my self?
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These things may seeme little dissonant to some mens cares, yet the spirit of God hath made them vtterly incompatible.
These things may seem little dissonant to Some men's Cares, yet the Spirit of God hath made them utterly incompatible.
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For it is written, To him that worketh the wages is not imputed of grace,
For it is written, To him that works the wages is not imputed of grace,
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but of debt, if by grace, now not of works, for else grace should be no more grace, Rom. 4.4. Ephes. 2.8.
but of debt, if by grace, now not of works, for Else grace should be no more grace, Rom. 4.4. Ephesians 2.8.
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for neither is it grace any way if it bee not free euery way, saith Aug. But they say,
for neither is it grace any Way if it be not free every Way, Says Aug. But they say,
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therefore of grace, because of works. Not of works, lest any man should boast, saith the spirit.
Therefore of grace, Because of works. Not of works, lest any man should boast, Says the Spirit.
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But of workes, and yet a man shall boast in the Lord, saith Bellarmine. This may seeme to sound well to an ignorant eare, to say (God hath giuen this to me whereby I am iust) but well considered, vnder pretence of piety spoiles Christ of his glory.
But of works, and yet a man shall boast in the Lord, Says Bellarmine. This may seem to found well to an ignorant ear, to say (God hath given this to me whereby I am just) but well considered, under pretence of piety spoils christ of his glory.
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Why doth not the Papist as well say, he hath giuen me wherewith to redeeme my selfe? for by the same wherewith we are iustified, wee are redeemed:
Why does not the Papist as well say, he hath given me wherewith to Redeem my self? for by the same wherewith we Are justified, we Are redeemed:
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as it is written — being iustified by his blood ) Rom. 5.9 Behold the blood of him that is God and man iustifies vs,
as it is written — being justified by his blood) Rom. 5.9 Behold the blood of him that is God and man Justifies us,
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and that redeemes vs, for in vaine had Christ died for vs, if by meat and drinke we our selues might haue purchased the Kingdome of God.
and that redeems us, for in vain had christ died for us, if by meat and drink we our selves might have purchased the Kingdom of God.
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But the matter is farre otherwise, for, all, saith S. August. which are iustified by Christ, are iust, not in themselues, but in him.
But the matter is Far otherwise, for, all, Says S. August. which Are justified by christ, Are just, not in themselves, but in him.
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That which is Christs, because it is his, is most perfect; that which is ours, because ours, is weake and vnperfect.
That which is Christ, Because it is his, is most perfect; that which is ours, Because ours, is weak and unperfect.
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Iustly doth Hierome deride C•esiphon in the like case, as we may these merit-mongers.
Justly does Jerome deride C•esiphon in the like case, as we may these merit-mongers.
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O blessed, O happy men, if that iustice, which can be found no where but in heauen, may be found with you only vpon earth.
O blessed, Oh happy men, if that Justice, which can be found no where but in heaven, may be found with you only upon earth.
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Therefore let them boast of their good works, of arrogance and superarrogance, let vs in humility take vp that notable speech of Saint Ambrose, I will not boast because I am iust, but because I am redeemed:
Therefore let them boast of their good works, of arrogance and superarrogance, let us in humility take up that notable speech of Saint Ambrose, I will not boast Because I am just, but Because I am redeemed:
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I will not boast because I am voyd of sinne, but that my sinnes are forgiuen.
I will not boast Because I am void of sin, but that my Sins Are forgiven.
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Contrary boasting, for that wee haue, nor can finde iust cause in our selues, nor warrant from the word, we shall leaue to Enagrius, Priscillian, Iovinian, the Messalians, Pelagians, and the rest of that rout, which magnifying their own foolish fancies, make the word of God of none effect.
Contrary boasting, for that we have, nor can find just cause in our selves, nor warrant from the word, we shall leave to Enagrius, Priscillian, Jovinian, the Messalians, Pelagians, and the rest of that rout, which magnifying their own foolish fancies, make the word of God of none Effect.
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The humble confession of the poore publican liketh vs well, O Lord bee mercifull vnto me a sinner.
The humble Confessi of the poor publican liketh us well, Oh Lord be merciful unto me a sinner.
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But for the further opening of the difference betweene the Papists and vs, and for the more full cleering of our selues, from their false accusation of vs;
But for the further opening of the difference between the Papists and us, and for the more full clearing of our selves, from their false accusation of us;
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you shall vnderstand, that the Rhemists haue gathered two princip all conclusions against vs;
you shall understand, that the Rhemists have gathered two Princip all conclusions against us;
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both out of these words of Paul, If I haue all faith, so that I can remoue mountaines,
both out of these words of Paul, If I have all faith, so that I can remove Mountains,
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and haue not charity, I am nothing, 1 Cor. 13. The first is, that, True faith may bee without loue, works.and have not charity, I am nothing, 1 Cor. 13. The First is, that, True faith may be without love, works.
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The second, that, Faith alone doth not iustifie, without good works. To the first, we answere them;
The second, that, Faith alone does not justify, without good works. To the First, we answer them;
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that speech of Paul is nota categoricall proposition, but an hypotheticall supposition; as, if it were possible that faith could bee without workes, it were nothing.
that speech of Paul is nota categorical proposition, but an hypothetical supposition; as, if it were possible that faith could be without works, it were nothing.
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Secondly, the faith which Saint Paul here speaketh of, is not a iustifyng or a sauing faith, but a miraculous faith;
Secondly, the faith which Saint Paul Here speaks of, is not a justifying or a Saving faith, but a miraculous faith;
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of which our Sauiour in the Gospell, If yee had faith, as much as a graine of mustard feed, &c.
of which our Saviour in the Gospel, If ye had faith, as much as a grain of mustard feed, etc.
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This he spake to the beleeuing Apostles, and therefore cannot be vnderstood of a sauing faith,
This he spoke to the believing Apostles, and Therefore cannot be understood of a Saving faith,
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as also S. Ambrose interpreteth that Text, to doe wonders, and to cast out Deuils by faith, is nothing worth,
as also S. Ambrose interpreteth that Text, to do wonders, and to cast out Devils by faith, is nothing worth,
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except a man be a follower of God, by good conuesation; thus he, thus we. There is a dead faith, Iam. 2.20. There is a liuely faith, Gal. 2.20. There is a faith of Deuils, Iam. 2.19. There is a faith of Gods elect, Tit. 1.1. There is an enduring faith, Iohn 3.15. There is a perishing faith, Luke 8.13. There is a faith which the world destroyeth, 2 Tim. 2.18. There is a faith which destroyeth the world, I Iohn 5.4. There is a faith whereby we beleeue a God, Iam. 2.19. There is a faith whereby we beleeue in God, Ioh. 14.1. According to the differences of faith in scripture, there is a faith without workes, and a faith with workes;
except a man be a follower of God, by good conuesation; thus he, thus we. There is a dead faith, Iam. 2.20. There is a lively faith, Gal. 2.20. There is a faith of Devils, Iam. 2.19. There is a faith of God's elect, Tit. 1.1. There is an enduring faith, John 3.15. There is a perishing faith, Lycia 8.13. There is a faith which the world Destroyeth, 2 Tim. 2.18. There is a faith which Destroyeth the world, I John 5.4. There is a faith whereby we believe a God, Iam. 2.19. There is a faith whereby we believe in God, John 14.1. According to the differences of faith in scripture, there is a faith without works, and a faith with works;
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hence Diuines haue a fourefold consideration of faith, as it is historicall. miraculous, temporarie, iustifying. Three of which kinds, may be in the reprobate;
hence Divines have a fourfold consideration of faith, as it is historical. miraculous, temporary, justifying. Three of which Kinds, may be in the Reprobate;
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but that other iustifying faith can be in none but Gods eiect;
but that other justifying faith can be in none but God's eject;
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whereby we doe not only beleeue a God, nor beleeue God only, but beleeue in God;
whereby we do not only believe a God, nor believe God only, but believe in God;
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to which the promise of iustification & of saluation is made;
to which the promise of justification & of salvation is made;
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& of this faith once & againe (if they will heare vs) we say;
& of this faith once & again (if they will hear us) we say;
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it cannot be separated from charity, but wheresoeuer it is it bringeth forth good works, to the praise and glory of God:
it cannot be separated from charity, but wheresoever it is it brings forth good works, to the praise and glory of God:
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of this in S. August words we conclude, Inseparabilis est bona vita à fide, quaper dilectionem operatur, imo verò ea ipsa est bona vita;
of this in S. August words we conclude, Inseparabilis est Bona vita à fide, quaper dilectionem operatur, imo verò ea ipsa est Bona vita;
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in his booke de fide & operibus. Whereunto accordeth Irenaus lib. 4. cap. 14. to beleeue is to Doe as God will.
in his book de fide & operibus. Whereunto accords Irenaeus lib. 4. cap. 14. to believe is to Do as God will.
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To the second conclusion, viz. That faith alone iustifieth not. We answere.
To the second conclusion, viz. That faith alone Justifieth not. We answer.
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Although faith be not solitaria, yet in our iustification it is sola: A worthy Diuine of ours hath a worthy saying to this purpose,
Although faith be not Solitary, yet in our justification it is sola: A worthy Divine of ours hath a worthy saying to this purpose,
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Euen as the eye, in regard of being, is neuer alone from the head, yet in respect of seeing, it is alone,
Even as the eye, in regard of being, is never alone from the head, yet in respect of seeing, it is alone,
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for it is the eye only that doth see:
for it is the eye only that does see:
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So faith subsisteth not without other graces of God, as hope, loue, &c. yet in regard of the act of iustification it is alone, without all, considered by it selfe.
So faith subsisteth not without other graces of God, as hope, love, etc. yet in regard of the act of justification it is alone, without all, considered by it self.
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To make this plaine, we must know that the separating of things is or reall, in subiecto, the subiect. mentall, in anime, the vnderstanding:
To make this plain, we must know that the separating of things is or real, in subiecto, the Subject. mental, in anime, the understanding:
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The first reall separation of faith and charity wee really, wholly deny: and Bellarmine honestly eleereth Luther, Melancthou, Chemnitius, Calvin, and other learned Protestants herein;
The First real separation of faith and charity we really, wholly deny: and Bellarmine honestly eleereth Luther, Melanchthon, Chemnitz, calvin, and other learned Protestants herein;
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who (he confesseth) teach good works to be necessary to saluation, de iustificat. lib. 4. cap. 1. §. ac primum confessio, &c. The second: mentall separation, which Is negatiue;
who (he Confesses) teach good works to be necessary to salvation, de iustificat. lib. 4. cap. 1. §. ac primum confessio, etc. The second: mental separation, which Is negative;
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when in the vnderstanding one thing is denied, another affirmed. Is priuatiue;
when in the understanding one thing is denied, Another affirmed. Is privative;
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when of things that cannot bee parted, yet a man vnderstands one, and omits the other.
when of things that cannot be parted, yet a man understands one, and omits the other.
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Viz. Light and heat cannot be separated in fire, yet a man may consider the light, and not the heat.Viz. Light and heat cannot be separated in fire, yet a man may Consider the Light, and not the heat.
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Briefly, negatiuely, we doe not separate good works from fayth; but priuatiuely we make them not concurring causes, but effects, and consequents, of our iustification:
Briefly, negatively, we do not separate good works from faith; but privatively we make them not concurring Causes, but effects, and consequents, of our justification:
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our assertion then, faith considered, without good workes doth iustifie.
our assertion then, faith considered, without good works does justify.
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Operasunt via non causa regnandi (sayth Bernard; ) and with Aug. Opera non pracedunt iustificandum, sed sequuntur iustificatum: Operasunt via non causa regnandi (say Bernard;) and with Aug. Opera non pracedunt iustificandum, sed sequuntur iustificatum:
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not goe before, but after iustification.
not go before, but After justification.
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Euen (as our Church speaketh) the wheele turneth round, nor to the end to be made round,
Eve (as our Church speaks) the wheel turns round, nor to the end to be made round,
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but because it is first made round, therefore it turneth round; so men are sanctified, because first iustified, not iustified, because first sanctified:
but Because it is First made round, Therefore it turns round; so men Are sanctified, Because First justified, not justified, Because First sanctified:
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neither is this conclusion ours, alone, but the Fathers, and the Reformed Churches; yea of some of the Papists, and those also of the greatest Clerks among them:
neither is this conclusion ours, alone, but the Father's, and the Reformed Churches; yea of Some of the Papists, and those also of the greatest Clerks among them:
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as it may appeare, viz. If we cast our eies backe to the ancient Doctors, they are all for vs in this point;
as it may appear, viz. If we cast our eyes back to the ancient Doctors, they Are all for us in this point;
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Not according to the worth of our workes, saith Basil, NONLATINALPHABET;
Not according to the worth of our works, Says Basil,;
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to beleeue onely, saith Nazianzene. Faith alone is sufficient, saith Hierom. By beleeuing, men are iustified, saith Augustine; and with these consort the rest, Epiphanius, Chrysostome, Primasius, and the whole sacred quire of Antiquity;
to believe only, Says Nazianzene. Faith alone is sufficient, Says Hieronymus By believing, men Are justified, Says Augustine; and with these consort the rest, Epiphanius, Chrysostom, Primasius, and the Whole sacred choir of Antiquity;
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although yet wee are not ignorant, that the Expurgatory Index of Spaine, hath purposelywip't out of Chrysostome, Hierom and Cyril, most cleare testimonies for iustification by fayth.
although yet we Are not ignorant, that the Expurgatory Index of Spain, hath purposelywiped out of Chrysostom, Hieronymus and Cyril, most clear testimonies for justification by faith.
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But (as Ambrose to the Arrians) they haue blot out the letters, but the fayth cannot be abolisht;
But (as Ambrose to the Arians) they have blot out the letters, but the faith cannot be abolished;
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those blots condemne them more then the writing. Next, the Reformed Churches speake the same thing: so, the Church of England.
those blots condemn them more then the writing. Next, the Reformed Churches speak the same thing: so, the Church of England.
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art. 12. the Church of Saxony tit. de mona obedientia, the Confession exhibited to Charles the Fifth,art. 12. the Church of Saxony tit. de mona obedientia, the Confessi exhibited to Charles the Fifth,
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and explaned at Wormes, anno 1540. Luther com. ad Galat. cap. 5. vers. 6. Melancthon loc. com. and Catechis. Iewe• in Apolog. Caluin. in Instit. Chenonitius in Examinat. Trident. Conc. Zanchius;
and explained At Worms, Anno 1540. Luther come. ad Galatians cap. 5. vers. 6. Melanchthon loc. come. and Catechis. Iewe• in Apology Calvin. in Institutio Chenonitius in Examinat. Trident. Conc Zanchius;
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and all others in their Commentaries. Lastly, that their owne Rabbies, haue so taught, is easie to shew.
and all Others in their Commentaries. Lastly, that their own Rabbies, have so taught, is easy to show.
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Cassander (consultat. de iustificat.) sayth;Cassander (consultat. de iustificat.) say;
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That which is affirmed, that men cannot be iustified before God, by their strength, merit or workes;
That which is affirmed, that men cannot be justified before God, by their strength, merit or works;
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but that they are freely iustified by fayth, was alwayes allowed, and receiued in the Church of God;
but that they Are freely justified by faith, was always allowed, and received in the Church of God;
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and is at this day approued, by all Ecclesiasticall writers. The great Doctor of the Schooles The. Aquinas, in Gallat. & Iacob.
and is At this day approved, by all Ecclesiastical writers. The great Doctor of the Schools Thee. Aquinas, in Galatia. & Iacob.
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2 attributes iustification to works, not as iustification is taken for an infusion of grace; but as it is taken for an exercise, manifestation, and consummation of iustice.
2 attributes justification to works, not as justification is taken for an infusion of grace; but as it is taken for an exercise, manifestation, and consummation of Justice.
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So Caietan in Comment. in Rom. 6. Behold the merit, behold the righteousnesse, whose wages is eternall life,
So Caietan in Comment. in Rom. 6. Behold the merit, behold the righteousness, whose wages is Eternal life,
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but to vs in respect of Iesus Christ, it is a free gift: What could either Luther, or Calvin, or any Protestant speake more plainly?but to us in respect of Iesus christ, it is a free gift: What could either Luther, or calvin, or any Protestant speak more plainly?
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Lastly, Arias Montanus (a learned author, how euer according to his time faulty in opinion in many things) — It followes (saith he) that faith is imputed for righteousnesse, to him that works not in the law,
Lastly, Arias Montanus (a learned author, how ever according to his time faulty in opinion in many things) — It follows (Says he) that faith is imputed for righteousness, to him that works not in the law,
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and that according to the purpose of the grace of God: It is therefore a true conclusion, that faith alone iustifieth, as hath beene proued.
and that according to the purpose of the grace of God: It is Therefore a true conclusion, that faith alone Justifieth, as hath been proved.
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And secondly, a loud lie, a lewd slander, ( Bellarmine himselfe being witnesse) that our Gospell is carnall,
And secondly, a loud lie, a lewd slander, (Bellarmine himself being witness) that our Gospel is carnal,
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and the high way to Epicurisme:
and the high Way to Epicurism:
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So that we say (with August. ) nemo legem ita intelligis, sed qui non intelligit:
So that we say (with August.) nemo legem ita intelligis, sed qui non intelligit:
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no man so vnderstandeth the doctrine of our Church, but he that wants vnderstanding: We say that good works must make faith fat:
no man so understandeth the Doctrine of our Church, but he that Wants understanding: We say that good works must make faith fat:
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and without holinesse no man shall see God:
and without holiness no man shall see God:
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but as for meritorious butchering of Kings, vncleane chastity, drunken fasts, vncharitable charity, selling of heauen to the rich, but as for meritorious butchering of Kings, unclean chastity, drunken fasts, uncharitable charity, selling of heaven to the rich,
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and sending the poore to purgatory for want of money; we are content if they will that they appropriate these to themselues:
and sending the poor to purgatory for want of money; we Are content if they will that they Appropriate these to themselves:
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We desire to be iustified by faith, without any consideration had (in the very matter) to good works:
We desire to be justified by faith, without any consideration had (in the very matter) to good works:
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yet in all duties of religion, and honesty;
yet in all duties of Religion, and honesty;
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dare iustifie our selues (in comparison of them) vnto the whole world, though hereby, we doe not iustifie our selues before God:
Dare justify our selves (in comparison of them) unto the Whole world, though hereby, we do not justify our selves before God:
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and will euermore labour to expresse our true faith of trusting in God, by the deeds of mercy, in doing of good.
and will evermore labour to express our true faith of trusting in God, by the Deeds of mercy, in doing of good.
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A second vse hereof teacheth all men, those whom God hath ioyned together, no man may put asunder,
A second use hereof Teaches all men, those whom God hath joined together, no man may put asunder,
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except withall he seuer himselfe from God:
except withal he sever himself from God:
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a liuely faith must euer be accompanied with good works, these two like our armes, must embrace each other,
a lively faith must ever be accompanied with good works, these two like our arms, must embrace each other,
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or like the two Cherubims, must ioyntly looke to one mercy seat, which is Christ.
or like the two Cherubims, must jointly look to one mercy seat, which is christ.
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We read in Nehemiah, that the children of Israel, being hindred from the reedifiing of Hierusalem by Sanballet the Horonite, and by Tobiah the Ammonite;
We read in Nehemiah, that the children of Israel, being hindered from the reedifiing of Jerusalem by Sanballet the Horonite, and by Tobiah the Ammonite;
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laboured in the worke, holding a sword in the one hand, and a Trowell in the other:
laboured in the work, holding a sword in the one hand, and a Trowel in the other:
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So must all Gods Israell doe, for that they haue many Horonites, and Ammonites, bodily and ghostly opposers of them, they must hold the sword of faith fast in the one hand, wherewith,
So must all God's Israel do, for that they have many Horonites, and Ammonites, bodily and ghostly opposers of them, they must hold the sword of faith fast in the one hand, wherewith,
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if need require they may bee able to resist all gainsayers, and quit themselues like men:
if need require they may be able to resist all gainsayers, and quit themselves like men:
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and a Trowell in the other, wherewith they may build;
and a Trowel in the other, wherewith they may built;
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laying vpon the foundation of faith, the faire and comely buildings of good works, that their light may bee seene by the good works of their hands,
laying upon the Foundation of faith, the fair and comely buildings of good works, that their Light may be seen by the good works of their hands,
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and God which is in heauen may be glorified. Thy Commandement O Lord (saith Dauid) is exceeding broad;
and God which is in heaven may be glorified. Thy Commandment Oh Lord (Says David) is exceeding broad;
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so is this Commandement of Doing good;
so is this Commandment of Doing good;
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for (as all learned Interpreters obserue) this precept of Doing good, comprehendeth, and containeth in it, all duties of the first table, concerning piety toward God,
for (as all learned Interpreters observe) this precept of Doing good, comprehendeth, and Containeth in it, all duties of the First table, Concerning piety towards God,
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and all the rest of the duties of the second table, touching charity toward our neighbours;
and all the rest of the duties of the second table, touching charity towards our neighbours;
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Neither is it any way a needlesse obseruation, or vnprofitable: that the works of the second table, doe not only concerne our neighbors:
Neither is it any Way a needless observation, or unprofitable: that the works of the second table, do not only concern our neighbours:
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for although outwardly they be done to men, and immediately as the proper obiect of them;
for although outwardly they be done to men, and immediately as the proper Object of them;
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yet indeed they are done also to God, and he is said more to delight in them, then in all burnt sacrifice:
yet indeed they Are done also to God, and he is said more to delight in them, then in all burned sacrifice:
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for if wee feed our brethren, cloath the naked, visit the sicke, or any way be Doing good, God taketh these things as done to himselse.
for if we feed our brothers, cloth the naked, visit the sick, or any Way be Doing good, God Takes these things as done to himself.
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Hence it is that when any prescription is made in Scripture, to men, what they must doe, vsually the workes of the second table are appointed:
Hence it is that when any prescription is made in Scripture, to men, what they must do, usually the works of the second table Are appointed:
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not that they are better, or to bee preferred before the works of the first table,
not that they Are better, or to be preferred before the works of the First table,
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but for that they are the true bewrayers of them:
but for that they Are the true bewrayers of them:
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for euery hypocrite will say hee loueth God, feareth God, trusteth in God, and the like:
for every hypocrite will say he loves God, fears God, Trusteth in God, and the like:
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because these are secret duties in the heart, and of man cannot be iudged:
Because these Are secret duties in the heart, and of man cannot be judged:
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but looke how he liueth toward men, and it may be soone seene, that failing in the duties of the second table towards men;
but look how he lives towards men, and it may be soon seen, that failing in the duties of the second table towards men;
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the duties of the first table, which he boasteth of, in truth are not in him:
the duties of the First table, which he boasts of, in truth Are not in him:
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for if they were, they would bring forth the other, as it written, Hee that saith he loueth God whom he neuer saw,
for if they were, they would bring forth the other, as it written, He that Says he loves God whom he never saw,
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and hateth his brother whom he hath seene, is a lyer, 1 Iohn. 4. This also (as some obserue) occasioned that question of the Prophet, Psal. 15.1. Lord who shall dwell in thy Tabernacle? or who shall rest vpon thy holy hill? to which question the Lord maketh this answere:
and hates his brother whom he hath seen, is a liar, 1 John. 4. This also (as Some observe) occasioned that question of the Prophet, Psalm 15.1. Lord who shall dwell in thy Tabernacle? or who shall rest upon thy holy hill? to which question the Lord makes this answer:
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hee that leadeth an vncorrupt life:
he that leads an uncorrupt life:
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plainely to be seene in his eschewing euill and Doing good, as it followeth at large in that place:
plainly to be seen in his Eschewing evil and Doing good, as it follows At large in that place:
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All are not Israel that are of Israel; all that liue within the pale of the visible Church, are not of the Church.
All Are not Israel that Are of Israel; all that live within the pale of the visible Church, Are not of the Church.
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According to that of Saint Hierome, vpon that place: mult• sunt corporae quinon sunt side. And of Turrecrematus, mult• sunt nomine qui non sunt numine:
According to that of Saint Jerome, upon that place: mult• sunt corporae Quinton sunt side. And of Turrecrematus, mult• sunt nomine qui non sunt numine:
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many are shuffled among corne, lewes outwardly, but not inwardly, deceiuing others often, and most of all,
many Are shuffled among corn, lewes outwardly, but not inwardly, deceiving Others often, and most of all,
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and worst of all, themselues, with a bare profession of Religion, and an opinion without the practise of piety.
and worst of all, themselves, with a bore profession of Religion, and an opinion without the practice of piety.
cc js pp-f d, px32, p-acp dt j n1 pp-f n1, cc dt n1 p-acp dt n1 pp-f n1.
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But we (beloued) are to know, that the dwelling in the Tabernacle of the Church, professing of the word, frequenting the place of worship, the saying Lord, Lord, a bare externall profession of our faith,
But we (Beloved) Are to know, that the Dwelling in the Tabernacle of the Church, professing of the word, frequenting the place of worship, the saying Lord, Lord, a bore external profession of our faith,
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and outward Communion with the Church, is not sufficient vnto saluation, except wee lead an vncorrupt life, correspondent to the same, doing that which is right and good,
and outward Communion with the Church, is not sufficient unto salvation, except we led an uncorrupt life, correspondent to the same, doing that which is right and good,
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and speaking truth from our heart.
and speaking truth from our heart.
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It is not sufficient to rely vpon the Churches outside (as the Papists doe) vpon the succession of Roman Bishops, vpon the multitude of Roman Catholicks, vpon the power and pompe of the Roman Synagogue, crying with the Iewes of old:
It is not sufficient to rely upon the Churches outside (as the Papists do) upon the succession of Roman Bishops, upon the multitude of Roman Catholics, upon the power and pomp of the Roman Synagogue, crying with the Iewes of old:
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templum Domini, the temple of the Lord, the temple of the Lord. It is not enough, with the carnall and carelesse Gospeller;Templum Domini, the temple of the Lord, the temple of the Lord. It is not enough, with the carnal and careless Gospeler;
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to place all Religion in the formall obseruation of all outward seruice and ceremonies: for a verball Christian only, is a reall Atheist:
to place all Religion in the formal observation of all outward service and ceremonies: for a verbal Christian only, is a real Atheist:
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according to that of S. Paul: In word they professe to know God, but in their workes they denie him:
according to that of S. Paul: In word they profess to know God, but in their works they deny him:
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we must take heed, that wee bee not Christians in lip, and not in life;
we must take heed, that we be not Christians in lip, and not in life;
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making (as holy Martyr Bradsord sayd) a maske of Religion, or rather a very vizard, with eyes and mouth,
making (as holy Martyr Bradford said) a mask of Religion, or rather a very vizard, with eyes and Mouth,
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and nose, fairely painted, and proportioned, to all pretences and purposes:
and nose, fairly painted, and proportioned, to all pretences and Purposes:
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but if we be indeed the children of God, we must in true sincerity of heart, be Doing of good.
but if we be indeed the children of God, we must in true sincerity of heart, be Doing of good.
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The Kings daughter is all glorious within, and also without:
The Kings daughter is all glorious within, and also without:
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within, as hauing a cleere conscience, and truth in the inward affections, a cleane heart and a new spirit:
within, as having a clear conscience, and truth in the inward affections, a clean heart and a new Spirit:
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without, as hauing on for a garment, a vesture of gold, wrought about with diuers colours:
without, as having on for a garment, a vesture of gold, wrought about with diverse colours:
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shee is cloathed with righteousnes, as with a garment, and hath it wrought most gloriously, with the deeds of mercy, which as a checker worke, of diuers colours, embroidered with the pure silken twist of a helpfull and vpright conuersation, garnish her holy profession.
she is clothed with righteousness, as with a garment, and hath it wrought most gloriously, with the Deeds of mercy, which as a checker work, of diverse colours, embroidered with the pure silken twist of a helpful and upright Conversation, garnish her holy profession.
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The Doing of good, is the certificate of a Christian, the character of a mans faith, making his calling and election sure. And
The Doing of good, is the certificate of a Christian, the character of a men faith, making his calling and election sure. And
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Although it may be obiected, that a hypocrite may seem iust in Doing good; and yet bee abominable before God;
Although it may be objected, that a hypocrite may seem just in Doing good; and yet be abominable before God;
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not doing that which is good, for righteousnesse sake, facto pius & sceleratus co•em (as the Poet pithily spake) Wee behold the man, not the minde; the worke, not the will; the fact, not the faith; the action, not the end;
not doing that which is good, for righteousness sake, facto Pius & Sceleratus co•em (as the Poet pithily spoke) we behold the man, not the mind; the work, not the will; the fact, not the faith; the actium, not the end;
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yet the iudgement of charity, belongs properly to men; but the iudgement of certainty to God.
yet the judgement of charity, belongs properly to men; but the judgement of certainty to God.
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From whence wee must labour in our wel doing, not so much to approue our selues to men,
From whence we must labour in our well doing, not so much to approve our selves to men,
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as to God, who seeth our hearts.
as to God, who sees our hearts.
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And that we may not be negligent nor flouthfull heerin, and thinke that because our workes iustifie vs not,
And that we may not be negligent nor flouthfull herein, and think that Because our works justify us not,
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and God seeth wee loue him well, although wee doe little good on earth;
and God sees we love him well, although we do little good on earth;
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to encourage vs to well doing on the one side, and to preuent such conceits on the other;
to encourage us to well doing on the one side, and to prevent such conceits on the other;
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the holy Ghost in Psa. 24.3 4. in Esay 33 15. in Psa. 15. and many places, describes a sound member of the Church, rather by workes then faith,
the holy Ghost in Psa. 24.3 4. in Isaiah 33 15. in Psa. 15. and many places, describes a found member of the Church, rather by works then faith,
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and of all the fruits of fayth, almost innumerable, make choice of those that concerne our neighbour:
and of all the fruits of faith, almost innumerable, make choice of those that concern our neighbour:
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in all which, saith is yet presupposed; according to the Apostolicall axiome, whatsoeuer is not of saith is sinne:
in all which, Says is yet presupposed; according to the Apostolical axiom, whatsoever is not of Says is sin:
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fides est operum fomes (as Paulinus spake,) and (as our Church) the nest of good workes:fides est Operum fomes (as Paulinus spoke,) and (as our Church) the nest of good works:
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for bee our birds neuer so fayre, and our leaues neuer so fresh and greene, all are but lost,
for be our Birds never so fair, and our leaves never so fresh and green, all Are but lost,
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if they be not brought forth in a true beleefe: for admit a man were as iust as Aristides in his gouernment;
if they be not brought forth in a true belief: for admit a man were as just as Aristides in his government;
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as true of his word as Pomponius;
as true of his word as Pomponius;
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as louing and kinde to his countrey as Curtius at Rome, Mecaenas at Thebes, Codrus at Athens, who exposed themselues to voluntary death,
as loving and kind to his country as Curtius At Rome, Mecaenas At Thebes, Codrus At Athens, who exposed themselves to voluntary death,
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for their neighbours and countries sake;
for their neighbours and countries sake;
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yet if these workes proceed not from a heart purged by faith, no happinesse can follow this Doing of good, no true peace to the conscience,
yet if these works proceed not from a heart purged by faith, no happiness can follow this Doing of good, no true peace to the conscience,
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nor eternall rest to the soule; for without faith it is impossible to please God.
nor Eternal rest to the soul; for without faith it is impossible to please God.
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Yet, when these are conceiued and brought forth in faith, the Lord (as it is sayd of Abel and his offring) hath respect, to both the worke it selfe, and him that wrought it;
Yet, when these Are conceived and brought forth in faith, the Lord (as it is said of Abel and his offering) hath respect, to both the work it self, and him that wrought it;
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and (as it is said of Noahs sacrifice) the Lord smelleth a sweet sauor of rest,
and (as it is said of Noahs sacrifice) the Lord smelleth a sweet savour of rest,
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and is well pleased with them. Heb. 13.16. A man may deceiue himselfe and others, with a fained profession of faith, an inward and hidden grace:
and is well pleased with them. Hebrew 13.16. A man may deceive himself and Others, with a feigned profession of faith, an inward and hidden grace:
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therefore the holy spirit will haue euery mans fayth to be tried and known by his fruits;
Therefore the holy Spirit will have every men faith to be tried and known by his fruits;
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By their fruites yee shall know them.
By their fruits ye shall know them.
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Doe men gather grapes of thornes, or figges of thistles? And howsoeuer eternall life be promised to sayth,
Doe men gather grapes of thorns, or figs of thistles? And howsoever Eternal life be promised to say,
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and eternall damnation be threatned to infidelity, yet the sentence of saluation and of damnation shall be pronounced according to workes,
and Eternal damnation be threatened to infidelity, yet the sentence of salvation and of damnation shall be pronounced according to works,
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as the clearest euidence of both, Matt. 25.34. but with the Apostle; I will shew you yet a more excellent way.
as the Clearest evidence of both, Matt. 25.34. but with the Apostle; I will show you yet a more excellent Way.
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This precept then of Doing good, is of large extent, in that it concerneth all duties,
This precept then of Doing good, is of large extent, in that it concerns all duties,
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and all degrees of men, not only in common, as we are men, and so bound vnto that ius gentium to render euery man his due;
and all Degrees of men, not only in Common, as we Are men, and so bound unto that Just gentium to render every man his due;
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but in particular, in our seuerall vocations and callings, to expresse our fayth by Doing of good;
but in particular, in our several vocations and callings, to express our faith by Doing of good;
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as wee are Magistrates or Ministers, Masters or Seruants, in what estate, degree or condition of life it hath pleased God to place vs.
as we Are Magistrates or Ministers, Masters or Servants, in what estate, degree or condition of life it hath pleased God to place us
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For, know ye all, that not onely those generall duties of Christianity, as the hearing of the word &c. are required;
For, know you all, that not only those general duties of Christianity, as the hearing of the word etc. Are required;
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wherein, if we fayle, all the world can witnesse against vs, and euery one (quasi digito) will point at vs,
wherein, if we fail, all the world can witness against us, and every one (quasi digito) will point At us,
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and crie open shame of vs: not onely these (I say) are carefully to be performed;
and cry open shame of us: not only these (I say) Are carefully to be performed;
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but moreouer, the particular offices, whereunto we are called, for the propagation of Religion and piety;
but moreover, the particular Offices, whereunto we Are called, for the propagation of Religion and piety;
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or the preseruation of order, iustice, and equity in the Church or Common wealth, and our priuate familie are seriously to be attended and executed.
or the preservation of order, Justice, and equity in the Church or Common wealth, and our private family Are seriously to be attended and executed.
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816
Hoc agire, in the sacrifice of the heathen gods, was a precept much vsed and obserued;Hoc agire, in the sacrifice of the heathen God's, was a precept much used and observed;
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how much more in the seruices of the God of heauen, should the said precept (Doe yee this, that is, intend,
how much more in the services of the God of heaven, should the said precept (Do ye this, that is, intend,
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818
and apply all the faculties of your minde, to the doing of it) be kept inviolable?
and apply all the faculties of your mind, to the doing of it) be kept inviolable?
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What other thing, doth the Apostle insinuate? when he saith.
What other thing, does the Apostle insinuate? when he Says.
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He endeauored, to haue alwaies a cleere conscience toward God and men, but this point in hand;
He endeavoured, to have always a clear conscience towards God and men, but this point in hand;
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821
That there ought to be a concurrence of our holy carriage towards God, and vpright demeanor towards men.
That there ought to be a concurrence of our holy carriage towards God, and upright demeanour towards men.
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Requisite it is saith Chry. ) ut roverēter se quis habeat ad divina, & landabiliter cōuersetur cum hominib.
Requisite it is Says Chry) ut roverēter se quis habeat ad Divine, & landabiliter cōuersetur cum hominib.
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823
that euery good Christian should serue God reuerently with hearty deuotion, and man righteously with a ready minde, and a liberall disposition.
that every good Christian should serve God reverently with hearty devotion, and man righteously with a ready mind, and a liberal disposition.
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824
Men are to be regarded in the way of right and equity, propter famam; God is to be reuerenced in the way of Religion and piety, propter conscientiam: Holinesse and righteousnesse are the meane parts of Gods image in man, Ephes. 4. Neither can wee be assurd that we are regenerated,
Men Are to be regarded in the Way of right and equity, propter famam; God is to be reverenced in the Way of Religion and piety, propter conscientiam: Holiness and righteousness Are the mean parts of God's image in man, Ephesians 4. Neither can we be assured that we Are regenerated,
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vnlesse we finde in our selues a marriage of them both. To what end hath the grace of Soluation appeared? if not to this end;
unless we find in our selves a marriage of them both. To what end hath the grace of Soluation appeared? if not to this end;
cs pns12 vvb p-acp po12 n2 dt n1 pp-f pno32 d. p-acp r-crq n1 vhz dt n1 pp-f n1 vvn? cs xx p-acp d n1;
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to teach vs to liue godly, in respect of our great and glorious maker and master:
to teach us to live godly, in respect of our great and glorious maker and master:
pc-acp vvi pno12 pc-acp vvi j, p-acp n1 pp-f po12 j cc j n1 cc n1:
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to liue soberly, in respect of our selues: to liue iustly, in respect of our neighbours:
to live soberly, in respect of our selves: to live justly, in respect of our neighbours:
pc-acp vvi av-j, p-acp n1 pp-f po12 n2: pc-acp vvi av-j, p-acp n1 pp-f po12 n2:
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if we haue with the ouerweening Pharisee, great godlinesse in our philacteries, fringes, and care-seruice, frequenting the Lectures of the Law, not caring how wee liue;
if we have with the overweening Pharisee, great godliness in our phylacteries, fringes, and care-seruice, frequenting the Lectures of the Law, not caring how we live;
cs pns12 vhb p-acp dt j-vvg np1, j n1 p-acp po12 n2, n2, cc n1, vvg dt n2 pp-f dt n1, xx vvg c-crq pns12 vvb;
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we shall seeme holy without righteousnesse:
we shall seem holy without righteousness:
pns12 vmb vvi j p-acp n1:
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and if with the simple seduced Saduces, we liue honestly, and ciuilly, but beleeue nor Angels, spirits,
and if with the simple seduced Sadducees, we live honestly, and civilly, but believe nor Angels, spirits,
cc cs p-acp dt j vvn vvz, pns12 vvb av-j, cc av-j, cc-acp vvb ccx n2, n2,
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nor resurrection, wee shall appeare righteous without holinesse:
nor resurrection, we shall appear righteous without holiness:
ccx n1, pns12 vmb vvi j p-acp n1:
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either of these commeth short of that obedience which is required of God, who will not be serued with holinesse only,
either of these comes short of that Obedience which is required of God, who will not be served with holiness only,
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nor righteousnesse only, but with both.
nor righteousness only, but with both.
ccx n1 av-j, cc-acp p-acp d.
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Againe, to what end hath the Lord giuen vnto euery one a seuerall gift, and talent in this present world? if not for this end, to employ them in Doing of good, in our seuerall places, to the glory of his name, and good of his Church.
Again, to what end hath the Lord given unto every one a several gift, and talon in this present world? if not for this end, to employ them in Doing of good, in our several places, to the glory of his name, and good of his Church.
av, p-acp r-crq n1 vhz dt n1 vvn p-acp d pi dt j n1, cc n1 p-acp d j n1? cs xx p-acp d n1, pc-acp vvi pno32 p-acp vdg pp-f j, p-acp po12 j n2, p-acp dt n1 pp-f po31 n1, cc j pp-f po31 n1.
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This matter then of Doing good, concerning vs all, is to be considered of vs all in particular.
This matter then of Doing good, Concerning us all, is to be considered of us all in particular.
d n1 av pp-f vdg j, vvg pno12 d, vbz pc-acp vbi vvn pp-f pno12 d p-acp j.
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Particularly, the Magistrate must bee carefull to Doe good. Vp and be Doing of good you Magistrates; exercise your talents;
Particularly, the Magistrate must be careful to Do good. Up and be Doing of good you Magistrates; exercise your Talents;
av-jn, dt n1 vmb vbi j pc-acp vdi j. p-acp cc vbi vdg pp-f j pn22 n2; vvb po22 n2;
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a great measure of well-doing is expected from you, God and man call daily for it,
a great measure of welldoing is expected from you, God and man call daily for it,
dt j n1 pp-f n1 vbz vvn p-acp pn22, np1 cc n1 vvb av-j p-acp pn31,
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and you shall well performe it, if you will rise betimes (with Dauid) and punish the workers of iniquity,
and you shall well perform it, if you will rise betimes (with David) and Punish the workers of iniquity,
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if in the zeale of Phineas, you will execute iudgement in Israel, if you will for the better examples sake, sanctifie the Lords Sabbath your selues,
if in the zeal of Phinehas, you will execute judgement in Israel, if you will for the better Examples sake, sanctify the lords Sabbath your selves,
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and command the sanctification of the same by others, if you will countenance the good, defend the fatherlesse, take the cause of the poore into iust consideration, weed out,
and command the sanctification of the same by Others, if you will countenance the good, defend the fatherless, take the cause of the poor into just consideration, weed out,
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and root out from the city of the Lord, all vnprofitable members, inordinate walkers, dissolute liuers:
and root out from the City of the Lord, all unprofitable members, inordinate walker's, dissolute livers:
cc vvi av p-acp dt n1 pp-f dt n1, d j n2, j ng1, j n2:
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search Ierusalem with lights, for these linkers, in the theeuish corners of the City, which are the Deuils closets, wherein he sits close, studying and contriuing all villany,
search Ierusalem with lights, for these linkers, in the thievish corners of the city, which Are the Devils closets, wherein he sits close, studying and contriving all villainy,
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and mischiefe, and afterward put in execution: take heed you winke not at these, nourish them not, but suppresse them;
and mischief, and afterwards put in execution: take heed you wink not At these, nourish them not, but suppress them;
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let them not come in your way, except it be to punish them: hoc agite, principatum quemgeritis ornare;
let them not come in your Way, except it be to Punish them: hoc Agitate, Principatum quemgeritis ornare;
vvb pno32 xx vvi p-acp po22 n1, c-acp pn31 vbb pc-acp vvi pno32: fw-la n1, fw-la n2 vvi;
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adorne your places with your carriage, in so good a place Doe much good, God hath put the sword in thy hand to doe this businesse, therefore thou must doe it;
adorn your places with your carriage, in so good a place Do much good, God hath put the sword in thy hand to do this business, Therefore thou must do it;
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then goo on with cheerfulnesse, and courage in thy place, the Lord shall be with thee, shew thy selfe a man.
then goo on with cheerfulness, and courage in thy place, the Lord shall be with thee, show thy self a man.
av vvb a-acp p-acp n1, cc n1 p-acp po21 n1, dt n1 vmb vbi p-acp pno21, vvb po21 n1 dt n1.
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Particularly, the Minister of Gods word must be zealous of Doing good, painfully labouring, with wholsome doctrine, threathing the thunder-claps of Gods iudgements, against all impenitent workers of iniquity;
Particularly, the Minister of God's word must be zealous of Doing good, painfully labouring, with wholesome Doctrine, Threatening the thunderclaps of God's Judgments, against all impenitent workers of iniquity;
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and pouring the balme of Gilead into the wounds of the distressed Samaritan, opening the mystery of the word of life, whereby, many bee made wise vnto saluation;
and pouring the balm of Gilead into the wounds of the distressed Samaritan, opening the mystery of the word of life, whereby, many be made wise unto salvation;
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and that the man of God may be perfectly furnished to euery good worke.
and that the man of God may be perfectly furnished to every good work.
cc cst dt n1 pp-f np1 vmb vbi av-j vvn p-acp d j n1.
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And in 〈 ◊ 〉 word, euery particular degree of men, high and low, rich and poore, publikely in the Church, priuately in the family, must exercise themselues in doing of good, yeelding obedience to the commandements of God,
And in 〈 ◊ 〉 word, every particular degree of men, high and low, rich and poor, publicly in the Church, privately in the family, must exercise themselves in doing of good, yielding Obedience to the Commandments of God,
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and labouring in their lines and conuersations to make a reall, yea a royall manifestation of the fayth which they professe, by Doing of some good.
and labouring in their lines and conversations to make a real, yea a royal manifestation of the faith which they profess, by Doing of Some good.
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But there is a more proper obiect of our Doing good, namely to the poore;
But there is a more proper Object of our Doing good, namely to the poor;
p-acp pc-acp vbz dt av-dc j n1 pp-f po12 vdg j, av p-acp dt j;
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wherein, that wee may not any way mistake, the Scripture hath set downe certaine cautions, and confined vs to certaine limitations, summarily cou ched in that prouerbiall verse, viz.
wherein, that we may not any Way mistake, the Scripture hath Set down certain cautions, and confined us to certain limitations, summarily cou Ched in that proverbial verse, viz.
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Est modus in dando, quid, cur, cui, quomedo, quando. Beyond which bounds, wee may not passe.Est modus in Dando, quid, cur, cui, quomedo, quando. Beyond which bounds, we may not pass.
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Let vs take a running view of them. Fiue rules are heere to bee obserued in our Doing good. 1. What we giue. 2. Why we giue. 3. To whom we giue. 4. How we giue. 5. When we giue. 1. What.
Let us take a running view of them. Fiue rules Are Here to be observed in our Doing good. 1. What we give. 2. Why we give. 3. To whom we give. 4. How we give. 5. When we give. 1. What.
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We must giue that which is our owne; honor the Lord with thy substance, not another mans;
We must give that which is our own; honour the Lord with thy substance, not Another men;
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and with the first fruits of thine increase, Prou. 3.9. 2. Why must we giue. Because God commands it; loue the stranger; then loued when releeued; because Christ demands it. Date cleemosynam, Luc. 11.41. hee that giues all requires but some, a cup of cold water, a crust of bread;
and with the First fruits of thine increase, Prou. 3.9. 2. Why must we give. Because God commands it; love the stranger; then loved when relieved; Because christ demands it. Date cleemosynam, Luke 11.41. he that gives all requires but Some, a cup of cold water, a crust of bred;
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and because the spirit commends it; for a sacrifice wherewith God is well pleased, Heb. 13.16. The Rabbines say, tithe and be rich:
and Because the Spirit commends it; for a sacrifice wherewith God is well pleased, Hebrew 13.16. The Rabbis say, tithe and be rich:
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the Lord, giue and be rich; he that giueth to the poore, lendeth to the Lord, Prou. 19.17. Qui miseretur proximo, foeneratur Domino.
the Lord, give and be rich; he that gives to the poor, dares to the Lord, Prou. 19.17. Qui miseretur proximo, foeneratur Domino.
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3. To whom must we giue? To all, Gal. 6.10. While we haue time let vs doe good to all;
3. To whom must we give? To all, Gal. 6.10. While we have time let us do good to all;
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especially to the houshold of faith.
especially to the household of faith.
av-j p-acp dt n1 pp-f n1.
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Thus God is rich in goodnesse vnto all, euen his enemies, in causing the sunne to rise vpon the iust and vniust, Matt. 5. but especially to the faythfull (which in regard of the small number are called a houshold) these Dauid preferred.
Thus God is rich in Goodness unto all, even his enemies, in causing the sun to rise upon the just and unjust, Matt. 5. but especially to the faithful (which in regard of the small number Are called a household) these David preferred.
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O Lord, my goodnes extendeth not to thee, but to the Saints that are in the earth, my delight is in them, Psal. 16.2.3.
O Lord, my Goodness extendeth not to thee, but to the Saints that Are in the earth, my delight is in them, Psalm 16.2.3.
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And as touching the poore, wee must make discretion Steward of the Kitchin, lest we prooue our selues guilty of foolish pity;
And as touching the poor, we must make discretion Steward of the Kitchen, lest we prove our selves guilty of foolish pity;
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for there are of poore 1. impotent, 2. labouring. Seeke out these in the backe lanes, if they seeke not thee, and releeue them;
for there Are of poor 1. impotent, 2. labouring. Seek out these in the back lanes, if they seek not thee, and relieve them;
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but for the idle poore, and sturdy poore giue them not, except it be a whip and a pasport;
but for the idle poor, and sturdy poor give them not, except it be a whip and a passport;
cc-acp p-acp dt j j, cc j j vvi pno32 xx, c-acp pn31 vbb dt n1 cc dt n1;
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and therin the more liberall, the fewer beggars in Israel. 4. How must wee giue? The Apostle hath directed.
and therein the more liberal, the fewer beggars in Israel. 4. How must we give? The Apostle hath directed.
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The Lord loueth a cheerefull giuer, 2. Cor. 9.7. God loueth a willing giuer. Againe, abundantly:
The Lord loves a cheerful giver, 2. Cor. 9.7. God loves a willing giver. Again, abundantly:
dt n1 vvz dt j n1, crd np1 crd. np1 vvz dt j n1. av, av-j:
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hee that soweth sparingly, shall reape sparingly; and he that soweth plentifully, shall reap plentifully. To this end the oyle of our charity must be compounded rightly.
he that Soweth sparingly, shall reap sparingly; and he that Soweth plentifully, shall reap plentifully. To this end the oil of our charity must be compounded rightly.
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As Moses was commanded, to put into the oyle, certaine spices, so God would haue euery Christian Almesgiuer, to play the Druggist;
As Moses was commanded, to put into the oil, certain spices, so God would have every Christian Almsgiver, to play the Druggist;
p-acp np1 vbds vvn, pc-acp vvi p-acp dt n1, j n2, av np1 vmd vhi d njp n1, pc-acp vvi dt np1;
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first our almes must be like myrrh, which distils from the tree without cutting or incision: so must charity without compulsion. Secondly, Cinamon;
First our alms must be like myrrh, which distils from the tree without cutting or incision: so must charity without compulsion. Secondly, Cinnamon;
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hot in taste, hot in operation: so must our almes, neither stone. cold as Nabal, nor lukewarme as Laodicea;
hight in taste, hight in operation: so must our alms, neither stone. cold as Nabal, nor lukewarm as Laodicea;
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but hot, as it is sayd of Iohn Baptist of Constantinople, whose daily practise was to releeue the poore. Thirdly Cassia;
but hight, as it is said of John Baptist of Constantinople, whose daily practice was to relieve the poor. Thirdly Cassia;
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as sweet as the former, but low, the embleme of humility; so giue, but not vainegloriously. Fourthly, Calamus;
as sweet as the former, but low, the emblem of humility; so give, but not vaingloriously. Fourthly, Calamus;
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an odoriferous powder, but of a fragill reed. So giue, but acknowledge thy weakenesse; thinke it not meritorious:
an odoriferous powder, but of a fragile reed. So give, but acknowledge thy weakness; think it not meritorious:
dt j n1, cc-acp pp-f dt j n1. av vvb, cc-acp vvb po21 n1; vvb pn31 xx j:
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periculosa domus corum qui meritis sperant, saith Bernard; dangerous is that house, which thinks to winne heauen by keeping house;Perilous domus corum qui Meritis Sperant, Says Bernard; dangerous is that house, which thinks to win heaven by keeping house;
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dangerous because ruinous, no, say you are vnprofitable seruants. But lest I grow tedious. Fiftly, consider the time when we must giue:
dangerous Because ruinous, no, say you Are unprofitable Servants. But lest I grow tedious. Fifty, Consider the time when we must give:
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while we haue time, during our life; thus was Dorcas sayd to bee full of good workes while she liued. Salomon so aduifeth Prou. 3.28.
while we have time, during our life; thus was Dorcas said to be full of good works while she lived. Solomon so aduifeth Prou. 3.28.
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Say not vnto thy neighbour, goe and come againe to morrow, and I will giue thee,
Say not unto thy neighbour, go and come again to morrow, and I will give thee,
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when thou hast it by thee. Our Sauiours action must be our imitation;
when thou hast it by thee. Our Saviour's actium must be our imitation;
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881
and hee sayth, I must worke the workes of him that sent mee, while it is called to day.
and he say, I must work the works of him that sent me, while it is called to day.
cc pns31 vvz, pns11 vmb vvi dt n2 pp-f pno31 cst vvd pno11, cs pn31 vbz vvn p-acp n1.
(4) part (DIV2)
258
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882
The night commeth wherein none can worke, Ioh. 9.4. To day if you will heare his voyce.
The night comes wherein none can work, John 9.4. To day if you will hear his voice.
dt n1 vvz c-crq pix vmb vvi, np1 crd. p-acp n1 cs pn22 vmb vvi po31 n1.
(4) part (DIV2)
258
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883
The time past cannot bee recalled, the time to come vncertayne, the time present only ours.
The time passed cannot be Recalled, the time to come uncertain, the time present only ours.
dt n1 vvn vmbx vbi vvn, dt n1 pc-acp vvi j, dt n1 vvb av-j png12.
(4) part (DIV2)
258
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884
He therefore spake not amisse, that so spake: Da tua dum tua sunt, post mortem tune tua non sunt.
He Therefore spoke not amiss, that so spoke: Dam tua dum tua sunt, post mortem tune tua non sunt.
pns31 av vvd xx av, cst av vvd: n1 fw-la fw-la fw-la fw-la, fw-la fw-la n1 fw-la fw-la fw-la.
(4) part (DIV2)
258
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885
Death is the worlds strict dore-keeper, who as we brought nothing, will narrowly search vs that we shall carry nothing with vs;
Death is the world's strict doorkeeper, who as we brought nothing, will narrowly search us that we shall carry nothing with us;
n1 vbz dt ng1 j n1, r-crq c-acp pns12 vvd pix, vmb av-j vvi pno12 d pns12 vmb vvi pix p-acp pno12;
(4) part (DIV2)
259
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886
wherefore while we haue time, let vs diuide our goods, and deale our dole, with Zacheus, that saluation may come to our house here,
Wherefore while we have time, let us divide our goods, and deal our dole, with Zacchaeus, that salvation may come to our house Here,
c-crq cs pns12 vhb n1, vvb pno12 vvi po12 n2-j, cc vvi po12 n1, p-acp np1, cst n1 vmb vvi p-acp po12 n1 av,
(4) part (DIV2)
259
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887
and when we leaue our house, we may goe to saluation hereafter.
and when we leave our house, we may go to salvation hereafter.
cc c-crq pns12 vvb po12 n1, pns12 vmb vvi p-acp n1 av.
(4) part (DIV2)
259
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888
So then to come to a third vse of the Doctrine propounded and proued, me thinks here come within compasse of iust censure, diuers Christians (as they esteeme themselues) to be sharply reproued.
So then to come to a third use of the Doctrine propounded and proved, me thinks Here come within compass of just censure, diverse Christians (as they esteem themselves) to be sharply reproved.
av av pc-acp vvi p-acp dt ord n1 pp-f dt n1 vvn cc vvn, pno11 vvz av vvn p-acp n1 pp-f j n1, j np1 (c-acp pns32 vvb px32) pc-acp vbi av-j vvn.
(4) part (DIV2)
260
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889
First Nullifidians, and Merit-mongers, whom we leaue on the left hand (as Paul left Cyprus.) Secondly carnall Gospellers,
First Nullifidians, and Merit-mongers, whom we leave on the left hand (as Paul left Cyprus.) Secondly carnal Evangelists,
np1 fw-la, cc n2, ro-crq pns12 vvb p-acp dt j n1 (c-acp np1 vvd np1.) ord j n2,
(4) part (DIV2)
260
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890
and Solifidians on the right, for neither of these doe either at all, or (at least) this good aright.
and Solifidians on the right, for neither of these doe either At all, or (At least) this good aright.
cc njp2 p-acp dt n-jn, c-acp dx pp-f d n1 av-d p-acp d, cc (p-acp ds) d j av.
(4) part (DIV2)
260
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891
In vain shall any thinks to come to heaven by the ladder of workes, since in Christ,
In vain shall any thinks to come to heaven by the ladder of works, since in christ,
p-acp j vmb d vvz pc-acp vvi p-acp n1 p-acp dt n1 pp-f n2, c-acp p-acp np1,
(4) part (DIV2)
260
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892
neither circumcision nor vncircumcision auaileth any thing.
neither circumcision nor uncircumcision avails any thing.
dx n1 ccx n1 vvz d n1.
(4) part (DIV2)
260
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893
No religious order in the world, but faith alone without trust in works, auaileth before God.
No religious order in the world, but faith alone without trust in works, avails before God.
uh-dx j n1 p-acp dt n1, cc-acp n1 av-j p-acp n1 p-acp n2, vvz p-acp np1.
(4) part (DIV2)
260
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894
Yet on the other side, the heauens cannot bee scaled without a ladder, which although it be Christ,
Yet on the other side, the heavens cannot be scaled without a ladder, which although it be christ,
av p-acp dt j-jn n1, dt n2 vmbx vbi vvn p-acp dt n1, r-crq cs pn31 vbb np1,
(4) part (DIV2)
261
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895
yet some of the lower staues and higher to, are pinned fast with good workes, whereby, all slothfull and idle persons are excluded;
yet Some of the lower staves and higher to, Are pinned fast with good works, whereby, all slothful and idle Persons Are excluded;
av d pp-f dt jc n2 cc jc pc-acp, vbr vvn av-j p-acp j n2, c-crq, d j cc j n2 vbr vvn;
(4) part (DIV2)
261
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896
affirming that if faith alone iustifie, then let vs barely trust in God, but not be Doing of good:
affirming that if faith alone justify, then let us barely trust in God, but not be Doing of good:
vvg cst cs n1 av-j vvi, av vvb pno12 av-j vvi p-acp np1, cc-acp xx vbi vdg pp-f j:
(4) part (DIV2)
261
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897
not so ye carelesse generation, enemies of grace, for faith is operatiue, working by loue: faith is resembled to fire, which is operatiue;
not so you careless generation, enemies of grace, for faith is operative, working by love: faith is resembled to fire, which is operative;
xx av pn22 j n1, n2 pp-f n1, p-acp n1 vbz j-jn, vvg p-acp n1: n1 vbz vvn p-acp n1, r-crq vbz j-jn;
(4) part (DIV2)
261
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898
fire cannot be without heat, and light; the greater fire the greater heat, the lesser fire the lesser heat;
fire cannot be without heat, and Light; the greater fire the greater heat, the lesser fire the lesser heat;
n1 vmbx vbi p-acp n1, cc n1; dt jc n1 dt jc n1, dt jc n1 dt jc n1;
(4) part (DIV2)
261
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899
no fire no heat, no heat no fire.
no fire no heat, no heat no fire.
dx n1 dx n1, dx n1 dx n1.
(4) part (DIV2)
261
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900
But it may be said of too many, and those (as they take themselues) none of the coldest Christians,
But it may be said of too many, and those (as they take themselves) none of the Coldest Christians,
p-acp pn31 vmb vbi vvn pp-f av d, cc d (c-acp pns32 vvb px32) pi pp-f dt js-jn np1,
(4) part (DIV2)
262
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901
or professors amongst vs, as one sometime of the Monks of his time, that their fasts were fat,
or professors among us, as one sometime of the Monks of his time, that their fasts were fat,
cc n2 p-acp pno12, c-acp pi av pp-f dt n2 pp-f po31 n1, cst po32 n2 vbdr j,
(4) part (DIV2)
262
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902
and prayers leane, their faith is hot, their loue cold: they say they trust in God better then others;
and Prayers lean, their faith is hight, their love cold: they say they trust in God better then Others;
cc n2 j, po32 n1 vbz j, po32 n1 j-jn: pns32 vvb pns32 vvb p-acp np1 jc cs n2-jn;
(4) part (DIV2)
262
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903
yet doe lesse good then others;
yet do less good then Others;
av vdb av-dc j cs n2-jn;
(4) part (DIV2)
262
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904
it may bee said of such, as the witty Grecian spake of extreame tall men, that they were Cypresse trees, NONLATINALPHABET, faire and tall but fruitlesse, oh shame that the child of heauen should resemble hell!
it may be said of such, as the witty Grecian spoke of extreme tall men, that they were Cypress trees,, fair and tall but fruitless, o shame that the child of heaven should resemble hell!
pn31 vmb vbi vvn pp-f d, c-acp dt j jp vvd pp-f j-jn j n2, cst pns32 vbdr n1 n2,, j cc j p-acp j, uh n1 cst dt n1 pp-f n1 vmd vvi n1!
(4) part (DIV2)
262
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905
which hath fire, but that fire hath no light.
which hath fire, but that fire hath no Light.
q-crq vhz n1, cc-acp cst n1 vhz dx n1.
(4) part (DIV2)
262
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906
I feare we haue too may such firebrands of hell, that haue a flashing fire of faith in their tongues,
I Fear we have too may such firebrands of hell, that have a flashing fire of faith in their tongues,
pns11 vvb pns12 vhb av vmb d n2 pp-f n1, cst vhb dt j-vvg n1 pp-f n1 p-acp po32 n2,
(4) part (DIV2)
263
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907
but the fire of their faith makes not their loue boile; Lazarus shall haue more diuinity then humanity, twenty paternosters, not one penny at their hands:
but the fire of their faith makes not their love boil; Lazarus shall have more divinity then humanity, twenty paternosters, not one penny At their hands:
cc-acp dt n1 pp-f po32 n1 vvz xx po32 n1 vvi; np1 vmb vhi dc n1 cs n1, crd n2, xx crd n1 p-acp po32 n2:
(4) part (DIV2)
263
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908
These mens light shineth not out before men, and therefore are leauelesse trees, empty clouds, waterlesse wels (like the sumptuos Sumptermule of that vaineglorious Cardinall) seeming without wondrous rich,
These men's Light shines not out before men, and Therefore Are leafless trees, empty Clouds, waterless wells (like the sumptuos Sumptermule of that vainglorious Cardinal) seeming without wondrous rich,
d ng2 n1 vvz xx av p-acp n2, cc av vbr j n2, j n2, j n2 (av-j dt j np1 pp-f d j n1) vvg p-acp j j,
(4) part (DIV2)
263
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909
but nothing within saue old shooes and rubbish; or like Adonibezek, want their thumbs:
but nothing within save old shoes and rubbish; or like Adonibezek, want their thumbs:
cc-acp pix p-acp vvi j n2 cc n1; cc av-j np1, vvb po32 n2:
(4) part (DIV2)
263
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910
but Gods Priest must haue, not only the Vrim of science, but Thummim of conscience on his breast,
but God's Priest must have, not only the Urim of science, but Thummim of conscience on his breast,
cc-acp npg1 n1 vmb vhi, xx av-j dt n1 pp-f n1, cc-acp vvb pp-f n1 p-acp po31 n1,
(4) part (DIV2)
263
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911
and in his skirts, not only bels, a sounding profession, but pomegranates also, a fruitfull deuotion:
and in his skirts, not only Bells, a sounding profession, but pomegranates also, a fruitful devotion:
cc p-acp po31 n2, xx av-j n2, dt j-vvg n1, cc-acp n2 av, dt j n1:
(4) part (DIV2)
263
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912
faith and loue on the altar of the heart, must neuer goe out, like that stone in Plinie, which being once made hot, could neuer be cold.
faith and love on the altar of the heart, must never go out, like that stone in Pliny, which being once made hight, could never be cold.
n1 cc n1 p-acp dt n1 pp-f dt n1, vmb av-x vvi av, av-j d n1 p-acp np1, r-crq vbg a-acp vvn j, vmd av-x vbi j-jn.
(4) part (DIV2)
263
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913
If it be otherwise (and indeed so it is) whatsoeuer they boast of their faith, they are but hypocrites in the sight of God:
If it be otherwise (and indeed so it is) whatsoever they boast of their faith, they Are but Hypocrites in the sighed of God:
cs pn31 vbb av (cc av av pn31 vbz) r-crq pns32 vvb pp-f po32 n1, pns32 vbr p-acp n2 p-acp dt n1 pp-f np1:
(4) part (DIV2)
263
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914
like that bestia pharmacopolae, wherewith Iulian twitted Austen, a beast pretended of great vertue ouernight, that ere morning was come, had deuoured her selfe:
like that Beast pharmacopolae, wherewith Iulian twitted Austen, a beast pretended of great virtue overnight, that ere morning was come, had devoured her self:
av-j d fw-la fw-la, c-crq np1 vvd np1, dt n1 vvd pp-f j n1 av-an, cst p-acp n1 vbds vvn, vhd vvn po31 n1:
(4) part (DIV2)
263
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915
or lastly, like that cursed fig-tree, therefore cursed because it was fruitlesse. Thus in generall;
or lastly, like that cursed Fig tree, Therefore cursed Because it was fruitless. Thus in general;
cc ord, av-j cst j-vvn n1, av vvn c-acp pn31 vbds j. av p-acp n1;
(4) part (DIV2)
263
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916
more particularly, to runne through all degrees of men, it is pitifull to see (and therefore great reason to complaine) that this practicall politicall part of Christian obedience, not only in rectifying our owne courses,
more particularly, to run through all Degrees of men, it is pitiful to see (and Therefore great reason to complain) that this practical political part of Christian Obedience, not only in rectifying our own courses,
av-dc av-j, pc-acp vvi p-acp d n2 pp-f n2, pn31 vbz j pc-acp vvi (cc av j n1 pc-acp vvi) cst d j j n1 pp-f njp n1, xx av-j p-acp vvg po12 d n2,
(4) part (DIV2)
264
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917
and Doing good our selues, but also in reprouing, repressing, and reforming the irregularities of others,
and Doing good our selves, but also in reproving, repressing, and reforming the irregularities of Others,
cc vdg j po12 n2, cc-acp av p-acp vvg, vvg, cc vvg dt n2 pp-f n2-jn,
(4) part (DIV2)
264
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918
and the sinnes of the time is commonly neglected of all:
and the Sins of the time is commonly neglected of all:
cc dt n2 pp-f dt n1 vbz av-j vvn pp-f d:
(4) part (DIV2)
264
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919
How many neuter-passiue Magistrates, meale-mouthed Officers, scar-crow Constables haue we now a daies? that are so farre from Phineas his zeale, to slay offenders ipso facto, that they want Moses his courage to slay sinne in grosse offenders.
How many neuter-passiue Magistrates, mealmouth Officers, scarecrow Constables have we now a days? that Are so Far from Phinehas his zeal, to slay offenders ipso facto, that they want Moses his courage to slay sin in gross offenders.
q-crq d j n2, j n2, n1 n2 vhb pns12 av dt n2? d vbr av av-j p-acp np1 po31 n1, pc-acp vvi n2 fw-la fw-la, cst pns32 vvb np1 po31 n1 pc-acp vvi n1 p-acp j n2.
(4) part (DIV2)
265
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920
salvo iure: and herein pardon my boldnesse; for aures omnium pulso, conscientias singulorum convenio; salvo iure: and herein pardon my boldness; for aures omnium pulso, Conscientias singulorum Convenio;
fw-la fw-la: cc av vvb po11 n1; p-acp fw-la fw-la fw-la, fw-la fw-la fw-la;
(4) part (DIV2)
265
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921
I speake to the eares of all in generall, and appeale to the conscience of euery one in particular if this bee not so:
I speak to the ears of all in general, and appeal to the conscience of every one in particular if this be not so:
pns11 vvb p-acp dt n2 pp-f d p-acp n1, cc vvi p-acp dt n1 pp-f d crd p-acp j cs d vbb xx av:
(4) part (DIV2)
265
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922
many of them are so farre from reprouing, that they are content with sinne, and yeeld consent to it, that so they may take vp sinne vpon warrant,
many of them Are so Far from reproving, that they Are content with sin, and yield consent to it, that so they may take up sin upon warrant,
d pp-f pno32 vbr av av-j p-acp vvg, cst pns32 vbr n1 p-acp n1, cc vvi n1 p-acp pn31, cst av pns32 vmb vvi a-acp n1 p-acp n1,
(4) part (DIV2)
265
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923
and commit it boldly, and so goe to the Deuill by authority.
and commit it boldly, and so go to the devil by Authority.
cc vvi pn31 av-j, cc av vvb p-acp dt n1 p-acp n1.
(4) part (DIV2)
265
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924
If this were not so, why are not the hurts of the daughter of Iudah healed? why are not the breaches of Sion stopped? why are not recusants punished? why is not the pot pulled from the nose of the drunkard? why is not the Sabbath sanctified? why are not our horrible blasphemers, our shamelesse fornicators, incorrigible drunkards,
If this were not so, why Are not the hurts of the daughter of Iudah healed? why Are not the Breaches of Sion stopped? why Are not recusants punished? why is not the pot pulled from the nose of the drunkard? why is not the Sabbath sanctified? why Are not our horrible blasphemers, our shameless fornicators, incorrigible drunkards,
cs d vbdr xx av, q-crq vbr xx dt n2 pp-f dt n1 pp-f np1 vvn? q-crq vbr xx dt n2 pp-f np1 vvn? q-crq vbr xx n2 vvn? q-crq vbz xx dt n1 vvd p-acp dt n1 pp-f dt n1? q-crq vbz xx dt n1 vvn? q-crq vbr xx po12 j n2, po12 j n2, j n2,
(4) part (DIV2)
265
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925
and the like profane licentious liuers, let blood with the sharpe razor of reprehension, or struck downe with a downe-right blow of condigne punishment,
and the like profane licentious livers, let blood with the sharp razor of reprehension, or struck down with a downright blow of condign punishment,
cc dt j j j n2, vvb n1 p-acp dt j n1 pp-f n1, cc vvd a-acp p-acp dt j n1 pp-f j n1,
(4) part (DIV2)
265
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926
for their presumption? What? is there no balme in Gilead, no Physitian there? yes,
for their presumption? What? is there no balm in Gilead, no physician there? yes,
p-acp po32 n1? q-crq? vbz pc-acp dx n1 p-acp np1, dx n1 a-acp? uh,
(4) part (DIV2)
265
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927
but they are (like Iobs friends) Physitians of no reckoning, Rephaims by name, Zamzummims indeed, who,
but they Are (like Jobs Friends) Physicians of no reckoning, Rephaims by name, Zamzummims indeed, who,
cc-acp pns32 vbr (av-j n2 n2) n2 pp-f dx n-vvg, vvz p-acp n1, np1 av, r-crq,
(4) part (DIV2)
265
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928
whereas they should be patrons and patternes of piety, and temperance, as their places and callings require,
whereas they should be Patrons and patterns of piety, and temperance, as their places and callings require,
cs pns32 vmd vbi n2 cc n2 pp-f n1, cc n1, c-acp po32 n2 cc n2 vvb,
(4) part (DIV2)
265
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929
and as leaders of the Vantgard, to stand in the forefront of Gods battell, against all Caananites, which cry downe holinesse in towne and country;
and as leaders of the Vanguard, to stand in the forefront of God's battle, against all Canaanites, which cry down holiness in town and country;
cc c-acp n2 pp-f dt n1, pc-acp vvi p-acp dt n1 pp-f npg1 n1, p-acp d np2, r-crq vvb a-acp n1 p-acp n1 cc n1;
(4) part (DIV2)
265
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930
they either runne along with them, or rather lead them into the race of riot,
they either run along with them, or rather led them into the raze of riot,
pns32 d vvn a-acp p-acp pno32, cc av-c vvi pno32 p-acp dt n1 pp-f n1,
(4) part (DIV2)
265
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931
or are busied in boo-thalling, and foraging for themselues, not caring for the ship of state in generall,
or Are busied in boo-thalling, and foraging for themselves, not caring for the ship of state in general,
cc vbr vvn p-acp j, cc vvg p-acp px32, xx vvg p-acp dt n1 pp-f n1 p-acp n1,
(4) part (DIV2)
265
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932
so they may be safe in the cockboat of their owne fortunes in particular.
so they may be safe in the cockboat of their own fortune's in particular.
av pns32 vmb vbi j p-acp dt n1 pp-f po32 d n2 p-acp j.
(4) part (DIV2)
265
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933
I am ashamed to thinke and speake how weakely the paralytick hands of our Magistrates are exercised in Doing of good in their places, by brandishing the sword of iustice against the friends of Baal, Balaam, and Bacchus.
I am ashamed to think and speak how weakly the paralytic hands of our Magistrates Are exercised in Doing of good in their places, by brandishing the sword of Justice against the Friends of Baal, balaam, and Bacchus.
pns11 vbm j pc-acp vvi cc vvi c-crq av-j dt j n2 pp-f po12 n2 vbr vvn p-acp vdg pp-f j p-acp po32 n2, p-acp vvg dt n1 pp-f n1 p-acp dt n2 pp-f np1, np1, cc np1.
(4) part (DIV2)
265
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934
Resembling Ostriches, which haue great feathers, but no flight; or Iupitera block cast among the frogs, whom at first they feared for the greatnesse,
Resembling Ostriches, which have great Feathers, but no flight; or Iupitera block cast among the frogs, whom At First they feared for the greatness,
vvg n2, r-crq vhb j n2, cc-acp dx n1; cc np1 n1 vvd p-acp dt n2, r-crq p-acp ord pns32 vvd p-acp dt n1,
(4) part (DIV2)
265
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935
but despised afterward for the stilnesse.
but despised afterwards for the stillness.
cc-acp vvd av p-acp dt n1.
(4) part (DIV2)
265
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936
So that as Demosthenes sometime complained, that the power of their aduersary Philip King of Macedon, was greatly augmented by the Athenians slothfulnsse:
So that as Demosthenes sometime complained, that the power of their adversary Philip King of Macedon, was greatly augmented by the Athenians slothfulnsse:
av cst p-acp npg1 av vvd, cst dt n1 pp-f po32 n1 vvi n1 pp-f np1, vbds av-j vvn p-acp dt njp2 n1:
(4) part (DIV2)
265
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937
So may the Ministers of God complaine, that through the slothfulnesse, remissenesse, or wickednesse of many Magistrates, the Kingdome of Satan is exceedingly enlarged.
So may the Ministers of God complain, that through the slothfulness, remissness, or wickedness of many Magistrates, the Kingdom of Satan is exceedingly enlarged.
av vmb dt n2 pp-f np1 vvi, cst p-acp dt n1, n1, cc n1 pp-f d n2, dt n1 pp-f np1 vbz av-vvg vvn.
(4) part (DIV2)
265
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938
Againe, to put that part of the wallet which hangeth behind our backs, into open sight,
Again, to put that part of the wallet which hangs behind our backs, into open sighed,
av, pc-acp vvi d n1 pp-f dt n1 r-crq vvz p-acp po12 n2, p-acp j n1,
(4) part (DIV2)
266
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939
how is this duty of Doing good neglected, euen in many of vs? who neither feed liberally by charity,
how is this duty of Doing good neglected, even in many of us? who neither feed liberally by charity,
q-crq vbz d n1 pp-f vdg j vvn, av p-acp d pp-f pno12? q-crq d vvb av-j p-acp n1,
(4) part (DIV2)
266
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940
nor soundly by Doctrine, nor religiously by life, which made that proud fugitiue Campian as malitiously as spitefully, to say;
nor soundly by Doctrine, nor religiously by life, which made that proud fugitive Campian as maliciously as spitefully, to say;
ccx av-j p-acp n1, ccx av-j p-acp n1, r-crq vvd cst j n-jn np1 a-acp av-j c-acp av-j, pc-acp vvi;
(4) part (DIV2)
266
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941
ministris illorum nihil vilius. Heauen and earth can beare witnesse that the Sunne neuer beheld a more learned, amore religious Cleargie,Ministris Illorum nihil Vilius. Heaven and earth can bear witness that the Sun never beheld a more learned, amore religious Clergy,
n1 fw-la fw-la fw-la. n1 cc n1 vmb vvi n1 cst dt n1 av-x vvd dt av-dc j, fw-la j n1,
(4) part (DIV2)
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yet among so many pots of the Temple what maruell is it, if some be drie for want of liquor, others rusty for want of vse, others full of liquor without meat, others so full of meat that they want liquor:
yet among so many pots of the Temple what marvel is it, if Some be dry for want of liquour, Others rusty for want of use, Others full of liquour without meat, Others so full of meat that they want liquour:
av p-acp av d n2 pp-f dt n1 r-crq n1 vbz pn31, cs d vbb j p-acp n1 pp-f n1, n2-jn j p-acp n1 pp-f n1, n2-jn j pp-f n1 p-acp n1, n2-jn av j pp-f n1 cst pns32 vvb n1:
(4) part (DIV2)
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943
woe to those corrupted sonnes of Heli, which through insufficiency or vnconscionablenesse, poure contempt on their owne faces:
woe to those corrupted Sons of Heli, which through insufficiency or Unconstitutionableness, pour contempt on their own faces:
n1 p-acp d j-vvn n2 pp-f np1, r-crq p-acp n1 cc n1, vvb n1 p-acp po32 d n2:
(4) part (DIV2)
266
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944
Againe, for other degrees of men, how farre in their places from Doing that which is good, is plaine to behold.
Again, for other Degrees of men, how Far in their places from Doing that which is good, is plain to behold.
av, p-acp j-jn n2 pp-f n2, c-crq av-j p-acp po32 n2 p-acp vdg d r-crq vbz j, vbz j pc-acp vvi.
(4) part (DIV2)
266
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945
The Lawyer bee it knowne vnto all men, vseth the Law vnlawfully, not making it a speciall and speedy remedy of wrongs,
The Lawyer be it known unto all men, uses the Law unlawfully, not making it a special and speedy remedy of wrongs,
dt n1 vbb pn31 vvn p-acp d n2, vvz dt n1 av-j, xx vvg pn31 dt j cc j n1 pp-f n2-jn,
(4) part (DIV2)
266
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946
but an Engine or trap to ensnare the weake and simple, trebling their fees of vniust gaine,
but an Engine or trap to ensnare the weak and simple, trebling their fees of unjust gain,
cc-acp dt n1 cc n1 pc-acp vvi dt j cc j, vvg po32 n2 pp-f j n1,
(4) part (DIV2)
266
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947
and troubling the world with vniust suites. The Shopkeepers also, as we passe along, to cast an eye of obseruance on them,
and troubling the world with unjust suits. The Shopkeepers also, as we pass along, to cast an eye of observance on them,
cc vvg dt n1 p-acp j n2. dt n2 av, c-acp pns12 vvb a-acp, pc-acp vvi dt n1 pp-f n1 p-acp pno32,
(4) part (DIV2)
266
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948
how righteous he is in his dealing, is easie to iudge, their houses are as full of deceit as a cage of birds,
how righteous he is in his dealing, is easy to judge, their houses Are as full of deceit as a cage of Birds,
c-crq j pns31 vbz p-acp po31 n-vvg, vbz j pc-acp vvi, po32 n2 vbr a-acp j pp-f n1 p-acp dt n1 pp-f n2,
(4) part (DIV2)
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949
if either lies, and oathes, or false lights, false measures, vniust and unconscionable gaines may make men righteous,
if either lies, and Oaths, or false lights, false measures, unjust and unconscionable gains may make men righteous,
cs d n2, cc n2, cc j n2, j n2, j cc j n2 vmb vvi n2 j,
(4) part (DIV2)
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950
then there is no vnrighteousnesse in them. Lastly;
then there is no unrighteousness in them. Lastly;
av pc-acp vbz dx n1-u p-acp pno32. ord;
(4) part (DIV2)
267
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951
what doing of good our rich men practise now a daies, he that hath but halfe his sight with one-eyed Phocion may cleerly see,
what doing of good our rich men practise now a days, he that hath but half his sighed with one-eyed Phocion may clearly see,
q-crq vdg pp-f j po12 j n2 vvi av dt n2, pns31 cst vhz cc-acp av-jn po31 n1 p-acp j np1 vmb av-j vvi,
(4) part (DIV2)
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952
for they are better a great deale at the rake, then at the pitchforke, as it is in the prouerbe, readier to pull and rake to them,
for they Are better a great deal At the rake, then At the pitchfork, as it is in the proverb, Readier to pull and rake to them,
c-acp pns32 vbr jc dt j n1 p-acp dt n1, av p-acp dt n1, c-acp pn31 vbz p-acp dt n1, jc pc-acp vvi cc vvi p-acp pno32,
(4) part (DIV2)
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953
then to lay out or giue any thing.
then to lay out or give any thing.
cs pc-acp vvi av cc vvi d n1.
(4) part (DIV2)
268
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954
Aurum habet Ecclesia, non ut servet, sed ut eroget, but their greedy desires of mony, increase faster then their mony;Aurum habet Ecclesia, non ut servet, sed ut eroget, but their greedy Desires of money, increase faster then their money;
fw-la fw-la np1, fw-fr fw-la n1, fw-la fw-la fw-la, p-acp po32 j n2 pp-f n1, vvb av-jc cs po32 n1;
(4) part (DIV2)
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955
our extortioners are not rooted in charity, their mindes are on their mines, that's the root, where they root,
our extortioners Are not rooted in charity, their minds Are on their mines, that's the root, where they root,
po12 n2 vbr xx vvn p-acp n1, po32 n2 vbr p-acp po32 n2, d|vbz dt n1, c-crq pns32 vvb,
(4) part (DIV2)
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956
but if the Apostle spake true, Philargury is the root of all villany.
but if the Apostle spoke true, Philargy is the root of all villainy.
cc-acp cs dt n1 vvd j, n1 vbz dt n1 pp-f d n1.
(4) part (DIV2)
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957
These sell the ayre, take mony for time, contract with Satan, giue their soules for surety,
These fell the air, take money for time, contract with Satan, give their Souls for surety,
np1 vvb dt n1, vvb n1 p-acp n1, vvb p-acp np1, vvb po32 n2 p-acp n1,
(4) part (DIV2)
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958
and the Deuill keepes the bond till they pay in themselues for the principalls.
and the devil keeps the bound till they pay in themselves for the principals.
cc dt n1 vvz dt n1 c-acp pns32 vvb p-acp px32 p-acp dt n2-jn.
(4) part (DIV2)
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959
Doe our rich men resemble Saint Bafil the great, who in a famine, did not only giue to the poore himselfe,
Doe our rich men resemble Saint Basil the great, who in a famine, did not only give to the poor himself,
n1 po12 j n2 vvb n1 vvb dt j, r-crq p-acp dt n1, vdd xx av-j vvi p-acp dt j px31,
(4) part (DIV2)
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960
but exhorted others to open their barnes and doe the like?
but exhorted Others to open their Barns and do the like?
cc-acp vvd n2-jn pc-acp vvi po32 n2 cc vdb dt av-j?
(4) part (DIV2)
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961
Or William Warbam, sometime Archbishop of Canterbury, who was so liberall to the poore, that hee left but thrity peeces of gold behinde him, which pleased (as Erasmus saith) him so well, that he said;
Or William Warbam, sometime Archbishop of Canterbury, who was so liberal to the poor, that he left but thrity Pieces of gold behind him, which pleased (as Erasmus Says) him so well, that he said;
cc np1 np1, av n1 pp-f np1, r-crq vbds av j p-acp dt j, cst pns31 vvd p-acp n1 n2 pp-f n1 p-acp pno31, r-crq vvd (c-acp np1 vvz) pn31 av av, cst pns31 vvd;
(4) part (DIV2)
271
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962
It is well I desired alway to dye no richer.
It is well I desired always to die no Richer.
pn31 vbz av pns11 vvd av pc-acp vvi dx jc.
(4) part (DIV2)
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963
Or Philip Melancthon, who was out of a meane estate so bountifull, that euery houre some or other were relieued at his dore.
Or Philip Melanchthon, who was out of a mean estate so bountiful, that every hour Some or other were relieved At his door.
cc np1 np1, r-crq vbds av pp-f dt j n1 av j, cst d n1 d cc n-jn vbdr vvn p-acp po31 n1.
(4) part (DIV2)
272
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964
Or es Dorcas, full of good works. Or as the Captaine Cornelius, and other holy men of God, Abraham, Lot, &c.
Or es Dorcas, full of good works. Or as the Captain Cornelius, and other holy men of God, Abraham, Lot, etc.
cc fw-la np1, j pp-f j n2. cc c-acp dt n1 np1, cc j-jn j n2 pp-f np1, np1, n1, av
(4) part (DIV2)
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965
Surely they are the greatest part so farre from going out to meet the poore, (as Abraham met the three Angels vnknowne) that they turne their backs,
Surely they Are the greatest part so Far from going out to meet the poor, (as Abraham met the three Angels unknown) that they turn their backs,
av-j pns32 vbr dt js n1 av av-j p-acp vvg av pc-acp vvi dt j, (c-acp np1 vvd dt crd n2 j) cst pns32 vvb po32 n2,
(4) part (DIV2)
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966
and shut the dore vpon them, and instead of feasting and refreshing of them, with churlish and crabbed words rate them away with hungry stomackes.
and shut the door upon them, and instead of feasting and refreshing of them, with churlish and crabbed words rate them away with hungry stomachs.
cc vvd dt n1 p-acp pno32, cc av pp-f vvg cc vvg pp-f pno32, p-acp j cc j n2 vvb pno32 av p-acp j n2.
(4) part (DIV2)
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967
No, no, their care is to build faire houses, and when they haue done, to lock the dore and goe their waies, and leaue them empty:
No, no, their care is to built fair houses, and when they have done, to lock the door and go their ways, and leave them empty:
uh-dx, uh-dx, po32 n1 vbz pc-acp vvi j n2, cc c-crq pns32 vhb vdn, pc-acp vvi dt n1 cc vvi po32 n2, cc vvi pno32 j:
(4) part (DIV2)
274
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968
we haue a great many of these mockbeggars in England, which where they should doe most good (like butterflyes) are to be seene but once in a yeere,
we have a great many of these mockbeggars in England, which where they should do most good (like butterflies) Are to be seen but once in a year,
pns12 vhb dt j d pp-f d n2 p-acp np1, r-crq c-crq pns32 vmd vdi av-ds j (av-j n2) vbr pc-acp vbi vvn cc-acp a-acp p-acp dt n1,
(4) part (DIV2)
274
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969
yet that is not to make a feast with Nabal at their sheepeshearing, nor to relieue their poore neighbours neere them,
yet that is not to make a feast with Nabal At their sheepeshearing, nor to relieve their poor neighbours near them,
av cst vbz xx pc-acp vvi dt n1 p-acp np1 p-acp po32 n1, ccx pc-acp vvi po32 j n2 av-j pno32,
(4) part (DIV2)
274
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970
but to rack their rents, and enhaunse their fines, to make themselues very fine, & finem facere, to vndoe the poore Tenant, to call Courts, to fill carts, to fence God out, and hedge the Deuill in.
but to rack their rends, and enhaunse their fines, to make themselves very fine, & finem facere, to undo the poor Tenant, to call Courts, to fill carts, to fence God out, and hedge the devil in.
cc-acp pc-acp vvi po32 n2, cc vvb po32 n2, pc-acp vvi px32 av j, cc fw-la fw-la, pc-acp vvi dt j n1, pc-acp vvi n2, pc-acp vvi n2, pc-acp vvi np1 av, cc vvi dt n1 p-acp.
(4) part (DIV2)
274
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971
Giue? they are so farre from giuing, that like spunges, good must be wrung out of them perforce;
Give? they Are so Far from giving, that like sponges, good must be wrung out of them perforce;
vvb? pns32 vbr av av-j p-acp vvg, cst av-j n2, j vmb vbi vvn av pp-f pno32 av;
(4) part (DIV2)
275
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972
like vnto Nabal, churlish and euill in their doings, which notwithstanding they haue good cause, yet are so farre from helping, that they say, who is Dauid,
like unto Nabal, churlish and evil in their doings, which notwithstanding they have good cause, yet Are so Far from helping, that they say, who is David,
av-j p-acp np1, j cc j-jn p-acp po32 n2-vdg, r-crq c-acp pns32 vhb j n1, av vbr av av-j p-acp vvg, cst pns32 vvb, r-crq vbz np1,
(4) part (DIV2)
275
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973
or what is the sonne of Iesse? there be many seruants now a dayes, that breake away euery one from his master;
or what is the son of Iesse? there be many Servants now a days, that break away every one from his master;
cc r-crq vbz dt n1 pp-f np1? pc-acp vbi d n2 av dt n2, cst vvb av d crd p-acp po31 n1;
(4) part (DIV2)
275
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974
shall I then take my bread and flesh that I haue killed for my shearers, and giue it to these whom I know not whence they be?
shall I then take my bred and Flesh that I have killed for my shearers, and give it to these whom I know not whence they be?
vmb pns11 av vvb po11 n1 cc n1 cst pns11 vhb vvn p-acp po11 n2, cc vvb pn31 p-acp d r-crq pns11 vvb xx c-crq pns32 vbi?
(4) part (DIV2)
275
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975
Or like Cain nunquid ego fratris custos? am I my brothers keeper? Or like Iudas, ad quid perditio haec? to what end is this waste? yea so farre are many from helping and relieuing them, that because they are rich, they presume they may tread them downe,
Or like Cain Whether ego fratris custos? am I my Brother's keeper? Or like Iudas, ad quid Perdition haec? to what end is this waste? yea so Far Are many from helping and relieving them, that Because they Are rich, they presume they may tread them down,
cc j np1 fw-la fw-la fw-la fw-la? vbm pns11 po11 ng1 n1? cc av-j np1, fw-la fw-la fw-la fw-la? p-acp r-crq n1 vbz d n1? uh av av-j vbr d p-acp vvg cc vvg pno32, cst c-acp pns32 vbr j, pns32 vvb pns32 vmb vvi pno32 a-acp,
(4) part (DIV2)
276
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976
& oppresse them by authority, keepe back their maintenance, take away their meanes, as Ahab did poore Naboths Vineyard,
& oppress them by Authority, keep back their maintenance, take away their means, as Ahab did poor Naboth's Vineyard,
cc vvi pno32 p-acp n1, vvb av po32 n1, vvb av po32 n2, c-acp np1 vdd j n2 n1,
(4) part (DIV2)
276
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977
and their life too, especially if mistris painted face Iezabel can beare rule;
and their life too, especially if mistress painted face Jezebel can bear Rule;
cc po32 n1 av, av-j cs n1 j-vvn n1 np1 vmb vvi n1;
(4) part (DIV2)
276
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978
what are they not rich, art not thou a King? art not thou a Lord of that Mannor? are they not thy Tenants? bridle them and saddle them,
what Are they not rich, art not thou a King? art not thou a Lord of that Manor? Are they not thy Tenants? bridle them and saddle them,
q-crq vbr pns32 xx j, vb2r xx pns21 dt n1? vb2r xx pns21 dt n1 pp-f d n1? vbr pns32 xx po21 n2? vvb pno32 cc vvb pno32,
(4) part (DIV2)
276
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979
and spurre them to death, to keepe the slaues downe, &c.
and spur them to death, to keep the slaves down, etc.
cc vvi pno32 p-acp n1, pc-acp vvi dt n2 a-acp, av
(4) part (DIV2)
276
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980
Yet I must confesse many rich men doe giue now adaies, but it is according to that rule formerly set downe. Surely no, for
Yet I must confess many rich men do give now adais, but it is according to that Rule formerly Set down. Surely no, for
av pns11 vmb vvi d j n2 vdb vvi av av, cc-acp pn31 vbz vvg p-acp d n1 av-j vvn a-acp. np1 av-dx, c-acp
(4) part (DIV2)
277
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981
First, there are that regard not what they giue, they giue that for which they deserue no thanks, but shame;
First, there Are that regard not what they give, they give that for which they deserve no thanks, but shame;
ord, pc-acp vbr cst vvb xx r-crq pns32 vvb, pns32 vvb cst p-acp r-crq pns32 vvb dx n2, cc-acp n1;
(4) part (DIV2)
278
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982
they feed the poore at another mans table, and make them free of another mans trencher:
they feed the poor At Another men table, and make them free of Another men trencher:
pns32 vvb dt j p-acp j-jn ng1 n1, cc vvi pno32 j pp-f j-jn ng1 n1:
(4) part (DIV2)
278
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983
such an almes-giuer was the Deuill, who would giue the world to our Sauiour, a liberall almes,
such an almsgiver was the devil, who would give the world to our Saviour, a liberal alms,
d dt n1 vbds dt n1, r-crq vmd vvi dt n1 pc-acp po12 n1, dt j n2,
(4) part (DIV2)
278
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984
but out of Gods Exchequer, yet (as these) hee said, all is mine, and to whom I please I giue it.
but out of God's Exchequer, yet (as these) he said, all is mine, and to whom I please I give it.
cc-acp av pp-f npg1 n1, av (c-acp d) pns31 vvd, d vbz png11, cc p-acp ro-crq pns11 vvb pns11 vvb pn31.
(4) part (DIV2)
278
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985
So Alexander the sixt gaue America to the King of Spaine, as in 88. the Pope gaue England to him to a great gift ▪ but out of the Indians and Christians freehold ▪ and so indeed many an vpstart Gentleman giues, by keeping of a good house for his company,
So Alexander the sixt gave America to the King of Spain, as in 88. the Pope gave England to him to a great gift ▪ but out of the Indians and Christians freehold ▪ and so indeed many an upstarted Gentleman gives, by keeping of a good house for his company,
np1 np1 dt ord vvd np1 p-acp dt n1 pp-f np1, a-acp p-acp crd dt n1 vvd np1 p-acp pno31 p-acp dt j n1 ▪ cc-acp av pp-f dt np1 cc np1 n1 ▪ cc av av d dt n1 n1 vvz, p-acp vvg pp-f dt j n1 p-acp po31 n1,
(4) part (DIV2)
278
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986
when like the lewes, he crucifies Christ in his poore Tenants, he feedeth some few poore as his wicket,
when like the lewes, he Crucifies christ in his poor Tenants, he feeds Some few poor as his wicket,
c-crq av-j dt zz, pns31 vvz np1 p-acp po31 j n2, pns31 vvz d d j p-acp po31 n1,
(4) part (DIV2)
278
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987
and hath made many poore to furnish his dresser; his charity reliues ten, his cruelty hath vndone ten thousand.
and hath made many poor to furnish his dresser; his charity relives ten, his cruelty hath undone ten thousand.
cc vhz vvn d j pc-acp vvi po31 n1; po31 n1 vvz crd, po31 n1 vhz vvn crd crd.
(4) part (DIV2)
278
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988
If euer the prouerbe be true, tis true in this; here is robbing of Peter to pay Paul.
If ever the proverb be true, this true in this; Here is robbing of Peter to pay Paul.
cs av dt n1 vbb j, pn31|vbz j p-acp d; av vbz vvg pp-f np1 pc-acp vvi np1.
(4) part (DIV2)
278
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989
Secondly, there are that regard not why they giue, not out of any care to obey Gods Commandements;
Secondly, there Are that regard not why they give, not out of any care to obey God's commandments;
ord, pc-acp vbr cst vvb xx c-crq pns32 vvb, xx av pp-f d n1 pc-acp vvi npg1 n2;
(4) part (DIV2)
279
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990
not out of any loue to their brethren, not out of any loue chiefely to Gods glory,
not out of any love to their brothers, not out of any love chiefly to God's glory,
xx av pp-f d n1 p-acp po32 n2, xx av pp-f d n1 av-jn p-acp ng1 n1,
(4) part (DIV2)
279
Page 60
991
or the like, but to get a name, to become famous, for ostentation sake, as the Scribes and Pharisees, these are obstreperous benefactors, which cackle like hens and blow a trumpet in the streets of their deeds, haue not I done this, giuen him that, preferred him to his liuing or place, did not I settle him? yes,
or the like, but to get a name, to become famous, for ostentation sake, as the Scribes and Pharisees, these Are obstreperous benefactors, which cackle like hens and blow a trumpet in the streets of their Deeds, have not I done this, given him that, preferred him to his living or place, did not I settle him? yes,
cc dt j, cc-acp pc-acp vvi dt n1, pc-acp vvi j, p-acp n1 n1, c-acp dt n2 cc np2, d vbr j n2, r-crq vvi j n2 cc vvb dt n1 p-acp dt n2 pp-f po32 n2, vhb xx pns11 vdn d, vvn pno31 cst, vvd pno31 p-acp po31 n-vvg cc n1, vdd xx pns11 vvi pno31? uh,
(4) part (DIV2)
279
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992
but not out of any zeale to Gods glory, but for some by-respect, to make some other vse of him in such or such occasions, and seruice:
but not out of any zeal to God's glory, but for Some by-respect, to make Some other use of him in such or such occasions, and service:
cc-acp xx av pp-f d n1 p-acp npg1 n1, cc-acp p-acp d n1, pc-acp vvi d j-jn n1 pp-f pno31 p-acp d cc d n2, cc n1:
(4) part (DIV2)
279
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993
but almes shold be like Oyle, which is silent in pouring downe, and maketh no noise, yet it lies aloft:
but alms should be like Oil, which is silent in pouring down, and makes no noise, yet it lies aloft:
cc-acp n2 vmd vbi j n1, r-crq vbz j p-acp vvg a-acp, cc vvz dx n1, av pn31 vvz av:
(4) part (DIV2)
279
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994
So thou needest not proclaime thy owne worth, for he that seeth in secret, will reward thee openly.
So thou Needest not proclaim thy own worth, for he that sees in secret, will reward thee openly.
av pns21 vv2 xx vvi po21 d n1, c-acp pns31 cst vvz p-acp j-jn, vmb vvi pno21 av-j.
(4) part (DIV2)
279
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995
But because there are more rare therefore I hasten to the next.
But Because there Are more rare Therefore I hasten to the next.
cc-acp c-acp pc-acp vbr av-dc j av pns11 vvb p-acp dt ord.
(4) part (DIV2)
279
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996
Thirdly, there are that giue and drop siluer, but not with discretion, to those which either haue no need, or are not worthy. Some feed the Spaniel.
Thirdly, there Are that give and drop silver, but not with discretion, to those which either have no need, or Are not worthy. some feed the Spaniel.
ord, pc-acp vbr cst vvb cc vvi n1, cc-acp xx p-acp n1, p-acp d r-crq d vhb dx n1, cc vbr xx j. d vvb dt n1.
(4) part (DIV2)
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997
I meane the Sycophant, who neuer will leaue begging while any continues giuing: some feed the Gray hound, the riotous prodigall:
I mean the Sycophant, who never will leave begging while any continues giving: Some feed the Grey hound, the riotous prodigal:
pns11 vvb dt n1, r-crq av-x vmb vvi vvg cs d vvz vvg: d vvb dt j-jn n1, dt j j-jn:
(4) part (DIV2)
280
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998
some the Mastife, the gullet theefe, still gaping for more:
Some the Mastiff, the gullet thief, still gaping for more:
d dt n1, dt n1 n1, av vvg p-acp n1:
(4) part (DIV2)
280
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999
some the Curre, the criticall slanderer, for whom the hooke is a fitter morsell then the bait:
Some the Cur, the critical slanderer, for whom the hook is a fitter morsel then the bait:
d dt n1, dt j n1, p-acp ro-crq dt n1 vbz dt jc n1 cs dt n1:
(4) part (DIV2)
280
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1000
some to the Cormorant, which study nothing but Apicius in his art of Munchers, whose greatest manhood is seene at the table in quartering and caruing dead carkases;
Some to the Cormorant, which study nothing but Apicius in his art of Munchers, whose greatest manhood is seen At the table in quartering and carving dead carcases;
d p-acp dt n1, r-crq vvb pix cc-acp np1 p-acp po31 n1 pp-f n2, rg-crq js n1 vbz vvn p-acp dt n1 p-acp j-vvg cc n-vvg j n2;
(4) part (DIV2)
280
Page 60
1001
but this is giuing of the childrens meat to dogs, some againe to the poore,
but this is giving of the Children's meat to Dogs, Some again to the poor,
cc-acp d vbz vvg pp-f dt ng2 n1 p-acp n2, d av p-acp dt j,
(4) part (DIV2)
280
Page 60
1002
but not so made of God, but from the Deuils bones and books, cards, and dice, wine and women, and such like husbandry. —
but not so made of God, but from the Devils bones and books, cards, and dice, wine and women, and such like Husbandry. —
cc-acp xx av vvn pp-f np1, cc-acp p-acp dt ng1 n2 cc n2, n2, cc n2, n1 cc n2, cc d j n1. —
(4) part (DIV2)
280
Page 60
1003
Fourthly, there are that regard not how they giue, they giue but with grudging, with pining, with pinching, with constraint, being drawne like a Beare to the stake, they part from a penny as from a drop of blood;
Fourthly, there Are that regard not how they give, they give but with grudging, with pining, with pinching, with constraint, being drawn like a Bear to the stake, they part from a penny as from a drop of blood;
ord, pc-acp vbr cst vvb xx c-crq pns32 vvb, pns32 vvb cc-acp p-acp vvg, p-acp vvg, p-acp vvg, p-acp n1, vbg vvn av-j dt n1 p-acp dt n1, pns32 vvb p-acp dt n1 c-acp p-acp dt n1 pp-f n1;
(4) part (DIV2)
281
Page 60
1004
nor will they be any further bountifull then the statute law compels them.
nor will they be any further bountiful then the statute law compels them.
ccx vmb pns32 vbb d jc j cs dt n1 n1 vvz pno32.
(4) part (DIV2)
281
Page 60
1005
Fifthly, there are that giue, but regard nor the time, for either they giue when there is no need,
Fifthly, there Are that give, but regard nor the time, for either they give when there is no need,
ord, pc-acp vbr cst vvb, cc-acp vvb ccx dt n1, c-acp av-d pns32 vvb c-crq pc-acp vbz dx n1,
(4) part (DIV2)
282
Page 60
1006
or when they can no longer keepe: the poore shall be fed at their dore, when they are carryed to their graue,
or when they can no longer keep: the poor shall be fed At their door, when they Are carried to their graven,
cc c-crq pns32 vmb av-dx av-jc vvi: dt j vmb vbi vvn p-acp po32 n1, c-crq pns32 vbr vvn p-acp po32 n1,
(4) part (DIV2)
282
Page 60
1007
and so bee clothed when they must be naked;
and so be clothed when they must be naked;
cc av vbi vvn c-crq pns32 vmb vbi j;
(4) part (DIV2)
282
Page 61
1008
for which charity, they are more beholding to their testament then will, for it should not haue beene giuen if it could haue beene kept.
for which charity, they Are more beholding to their Testament then will, for it should not have been given if it could have been kept.
p-acp r-crq n1, pns32 vbr av-dc vvg p-acp po32 n1 av vmb, c-acp pn31 vmd xx vhi vbn vvn cs pn31 vmd vhi vbn vvn.
(4) part (DIV2)
282
Page 61
1009
And for this they are more beholding to their death-bed then them;
And for this they Are more beholding to their deathbed then them;
cc p-acp d pns32 vbr av-dc vvg p-acp po32 n1 av pno32;
(4) part (DIV2)
283
Page 61
1010
where it often falleth out, that the poore mourne indeed not so much for their death as for that they dyed no sooner.
where it often falls out, that the poor mourn indeed not so much for their death as for that they died no sooner.
c-crq pn31 av vvz av, cst dt j n1 av xx av av-d c-acp po32 n1 c-acp p-acp cst pns32 vvd dx av-c.
(4) part (DIV2)
283
Page 61
1011
Here is a generation of crooked, carnall and faithlesse giuers, like Saint Iohns generation of vipers, which although they continue giuers, shall not be gainers, whom yet I forewarne to fly from the wrath which is to come, by bringing forth fruits worthy of amendment of life:
Here is a generation of crooked, carnal and faithless givers, like Saint Iohns generation of vipers, which although they continue givers, shall not be gainers, whom yet I forewarn to fly from the wrath which is to come, by bringing forth fruits worthy of amendment of life:
av vbz dt n1 pp-f j, j cc j n2, j n1 npg1 n1 pp-f n2, r-crq cs pns32 vvb n2, vmb xx vbi n2, r-crq av pns11 vvi pc-acp vvi p-acp dt n1 r-crq vbz pc-acp vvi, p-acp vvg av n2 j pp-f n1 pp-f n1:
(4) part (DIV2)
284
Page 61
1012
Let this lastly be the vse for obedience.
Let this lastly be the use for Obedience.
vvb d ord vbi dt n1 p-acp n1.
(4) part (DIV2)
284
Page 61
1013
Wherefore dearely beloued, whilst the wizards of the world (like to that couetous Cardinall which preferred his portion in Paris, before his part in Paradise,) exercise themselues wholly in ioyning house to house,
Wherefore dearly Beloved, while the wizards of the world (like to that covetous Cardinal which preferred his portion in paris, before his part in Paradise,) exercise themselves wholly in joining house to house,
c-crq av-jn vvn, cs dt n2 pp-f dt n1 (av-j p-acp cst j n1 r-crq vvd po31 n1 p-acp np1, p-acp po31 n1 p-acp n1,) vvb px32 av-jn p-acp vvg n1 p-acp n1,
(4) part (DIV2)
285
Page 61
1014
and land to land, and account it the greatest point of cunning to gaine and retaine, good estates, good farmes, good fields, good friends, good houses, good horses, good clothes, euery thing else good for themselues,
and land to land, and account it the greatest point of cunning to gain and retain, good estates, good farms, good fields, good Friends, good houses, good Horses, good clothes, every thing Else good for themselves,
cc n1 p-acp n1, cc vvb pn31 dt js n1 pp-f j-jn pc-acp vvi cc vvi, j n2, j n2, j n2, j n2, j n2, j n2, j n2, d n1 av j p-acp px32,
(4) part (DIV2)
285
Page 61
1015
but neuer exercise themselues in Doing good to others;
but never exercise themselves in Doing good to Others;
cc-acp av-x vvb px32 p-acp vdg j p-acp n2-jn;
(4) part (DIV2)
285
Page 61
1016
let vs all of vs if we would be accounted godly, wise, and prouident indeed, be most of all carefull and earnest for the world which is to come;
let us all of us if we would be accounted godly, wise, and provident indeed, be most of all careful and earnest for the world which is to come;
vvb pno12 d pp-f pno12 cs pns12 vmd vbi vvn j, j, cc j av, vbb av-ds pp-f d j cc j p-acp dt n1 r-crq vbz pc-acp vvi;
(4) part (DIV2)
285
Page 61
1017
wherewith, that we may be really possessed, and so royally blessed:
wherewith, that we may be really possessed, and so royally blessed:
c-crq, cst pns12 vmb vbi av-j vvn, cc av av-j vvn:
(4) part (DIV2)
285
Page 61
1018
let vs neuer be weary of well-doing, for in due time we shall reape if we faint not.
let us never be weary of welldoing, for in due time we shall reap if we faint not.
vvb pno12 av-x vbi j pp-f n1, c-acp p-acp j-jn n1 pns12 vmb vvi cs pns12 vvb xx.
(4) part (DIV2)
285
Page 61
1019
And for you whom it hath pleased God to endow with a more liberall portion of the things of this life;
And for you whom it hath pleased God to endow with a more liberal portion of the things of this life;
cc p-acp pn22 ro-crq pn31 vhz vvn np1 pc-acp vvi p-acp dt av-dc j n1 pp-f dt n2 pp-f d n1;
(4) part (DIV2)
286
Page 61
1020
so to account it the best Christian policie, by your good works on earth, to lay vp treasures for your selues in heauen,
so to account it the best Christian policy, by your good works on earth, to lay up treasures for your selves in heaven,
av pc-acp vvi pn31 dt js np1 n1, p-acp po22 j n2 p-acp n1, pc-acp vvi a-acp n2 p-acp po22 n2 p-acp n1,
(4) part (DIV2)
286
Page 61
1021
and and euery day to bring in somewhat into Gods Exchequer, as the Israelites into the Tabernacle, the remembrance whereof may long after both in life and death comfort you.
and and every day to bring in somewhat into God's Exchequer, as the Israelites into the Tabernacle, the remembrance whereof may long After both in life and death Comfort you.
cc cc d n1 pc-acp vvi p-acp av p-acp ng1 n1, c-acp dt np2 p-acp dt n1, dt n1 c-crq vmb av-j p-acp d p-acp n1 cc n1 vvb pn22.
(4) part (DIV2)
286
Page 61
1022
It is an hard sentence of some Casuists concerning their fellowes, that few rich mens Confessors shall be saued:
It is an hard sentence of Some Casuists Concerning their Fellows, that few rich men's Confessors shall be saved:
pn31 vbz dt j n1 pp-f d n2 vvg po32 n2, cst d j ng2 n2 vmb vbi vvn:
(4) part (DIV2)
287
Page 61
1023
for that hapily they dawbe vp their consciences with vntempered morter, soothing them vp in their sinnes:
for that happily they daub up their Consciences with untempered mortar, soothing them up in their Sins:
c-acp cst av-j pns32 vvb a-acp po32 n2 p-acp j n1, vvg pno32 a-acp p-acp po32 n2:
(4) part (DIV2)
287
Page 62
1024
let this be the care of those whom it may concerne.
let this be the care of those whom it may concern.
vvb d vbb dt n1 pp-f d r-crq pn31 vmb vvi.
(4) part (DIV2)
287
Page 62
1025
For vs, wee desire to be faithfull to God and you, and therefore roundly tell you.
For us, we desire to be faithful to God and you, and Therefore roundly tell you.
p-acp pno12, pns12 vvb pc-acp vbi j p-acp np1 cc pn22, cc av av vvi pn22.
(4) part (DIV2)
287
Page 62
1026
Doe good, O ye rich men, if euer you looke to receiue good, if you be not rich in good works, you cannot be rich in heauen:
Doe good, Oh you rich men, if ever you look to receive good, if you be not rich in good works, you cannot be rich in heaven:
n1 j, uh pn22 j n2, cs av pn22 vvb pc-acp vvi j, cs pn22 vbb xx j p-acp j n2, pn22 vmbx vbi j p-acp n1:
(4) part (DIV2)
287
Page 62
1027
as Cyrus said that he made himselfe rich, while he enriched his friends;
as Cyrus said that he made himself rich, while he enriched his Friends;
c-acp npg1 vvd cst pns31 vvd px31 j, cs pns31 vvd po31 n2;
(4) part (DIV2)
287
Page 62
1028
so lay vp treasures for your selues in heauen, whiles you make the poore your friends on earth.
so lay up treasures for your selves in heaven, while you make the poor your Friends on earth.
av vvd a-acp n2 p-acp po22 n2 p-acp n1, cs pn22 vvb dt j po22 n2 p-acp n1.
(4) part (DIV2)
287
Page 62
1029
If you looke for the interest of glory in heauen, you must pay the principall of beneficence in earth.
If you look for the Interest of glory in heaven, you must pay the principal of beneficence in earth.
cs pn22 vvb p-acp dt n1 pp-f n1 p-acp n1, pn22 vmb vvi dt n-jn pp-f n1 p-acp n1.
(4) part (DIV2)
287
Page 62
1030
Be not therefore like mount Gilboah fruitlesse and barren. Be not like the Oliue tree, which when Goats lick it, fruitfulnesse doth leaue it.
Be not Therefore like mount gilboa fruitless and barren. Be not like the Olive tree, which when Goats lick it, fruitfulness does leave it.
vbb xx av av-j vvi np1 j cc j. vbb xx av-j dt n1 n1, r-crq q-crq n2 vvi pn31, n1 vdz vvi pn31.
(4) part (DIV2)
288
Page 62
1031
Be not like a Vine tree, the more boughs the lesser and sewer grapes.
Be not like a Vine tree, the more boughs the lesser and sewer grapes.
vbb xx av-j dt n1 n1, dt dc n2 dt jc cc n1 n2.
(4) part (DIV2)
290
Page 62
1032
Be not like a Cloue tree, so hot by nature, to rob the neighbour plants of moisture.
Be not like a Clove tree, so hight by nature, to rob the neighbour plants of moisture.
vbb xx av-j dt n1 n1, av j p-acp n1, pc-acp vvi dt n1 n2 pp-f n1.
(4) part (DIV2)
291
Page 62
1033
But be thou like that tree of Dauid, planted by the waters side (by regeneration) bringing forth fruit in due season (by sanctification) whose leaues shall not fall (by continuation) Goe thou and doe likewise, bring forth and multiply;
But be thou like that tree of David, planted by the waters side (by regeneration) bringing forth fruit in due season (by sanctification) whose leaves shall not fallen (by continuation) Go thou and do likewise, bring forth and multiply;
p-acp vbi pns21 j cst n1 pp-f np1, vvn p-acp dt ng1 n1 (p-acp n1) vvg av n1 p-acp j-jn n1 (p-acp n1) r-crq vvz vmb xx vvi (p-acp n1) vvb pns21 cc vdb av, vvb av cc vvi;
(4) part (DIV2)
292
Page 62
1034
if euer thou hope to be planted in the new Ierusalem, thou must bring forth twelue manner of fruits,
if ever thou hope to be planted in the new Ierusalem, thou must bring forth twelue manner of fruits,
cs av pns21 vvb pc-acp vbi vvn p-acp dt j np1, pns21 vmb vvi av crd n1 pp-f n2,
(4) part (DIV2)
292
Page 62
1035
yea the leaues must bee beneficiall. Bring forth then not flowers or flourishes, blossomes or semblances onely, but fruits;
yea the leaves must be beneficial. Bring forth then not flowers or flourishes, blossoms or semblances only, but fruits;
uh dt n2 vmb vbi j. vvb av cs xx n2 cc n2, n2 cc n2 av-j, cc-acp n2;
(4) part (DIV2)
292
Page 62
1036
not fruit of the world, for that's folly; nor fruit of the flesh, that's frailty; nor fruit of the eyes, that's fancy;
not fruit of the world, for that's folly; nor fruit of the Flesh, that's frailty; nor fruit of the eyes, that's fancy;
xx n1 pp-f dt n1, c-acp d|vbz n1; ccx n1 pp-f dt n1, d|vbz n1; ccx n1 pp-f dt n2, d|vbz n1;
(4) part (DIV2)
292
Page 62
1037
but meet fruits for contrition of heart, reformation of life, sanctification of soule. Let not the children of this world, excell the children of light:
but meet fruits for contrition of heart, Reformation of life, sanctification of soul. Let not the children of this world, excel the children of Light:
cc-acp j n2 p-acp n1 pp-f n1, n1 pp-f n1, n1 pp-f n1. vvb xx dt n2 pp-f d n1, vvi dt n2 pp-f n1:
(4) part (DIV2)
292
Page 62
1038
they are fruitfull but not beneficiall, multum sed mal•••; there is greene fruit of imperfectnesse, red fruit of blood thirstinesse, yeallow fruit of gall and bitternesse, 〈 ◊ 〉 colored fruit of drunkennesse, earth-colored fruit of couvetousnesse, pale-colored fruit of lasciuiousnesse, these are trees but not of Gods planting these the Deuill plants, suggestion waters, continuance encreaseth, necessity ripens, iudgement gathers, and bell burneth.
they Are fruitful but not beneficial, multum sed mal•••; there is green fruit of imperfectness, read fruit of blood thirstiness, yellow fruit of Gall and bitterness, 〈 ◊ 〉 coloured fruit of Drunkenness, earth-colored fruit of couvetousnesse, pale-colored fruit of lasciviousness, these Are trees but not of God's planting these the devil plants, suggestion waters, Continuance increases, necessity ripens, judgement gathers, and bell burns.
pns32 vbr j p-acp xx j, fw-la fw-la n1; a-acp vbz j-jn n1 pp-f n1, j-jn n1 pp-f n1 n1, j-jn n1 pp-f n1 cc n1, 〈 sy 〉 j-vvn n1 pp-f n1, j n1 pp-f n1, j n1 pp-f n1, d vbr n2 cc-acp xx pp-f npg1 vvg d dt n1 n2, n1 n2, n1 vvz, n1 vvz, n1 vvz, cc n1 vvz.
(4) part (DIV2)
293
Page 63
1039
Be not thou like vnto those Indian Pandorae of whom it is reported, that they haue white hoare heads in their youth,
Be not thou like unto those Indian Pandora of whom it is reported, that they have white hoar Heads in their youth,
vbb xx pns21 av-j p-acp d jp np1 pp-f ro-crq pn31 vbz vvn, cst pns32 vhb j-jn j n2 p-acp po32 n1,
(4) part (DIV2)
294
Page 63
1040
and black haire in their age.
and black hair in their age.
cc j-jn n1 p-acp po32 n1.
(4) part (DIV2)
294
Page 63
1041
Or like Hermogenes, of whom Antiochus said, that hee was in his childhood an old man,
Or like Hermogenes, of whom Antiochus said, that he was in his childhood an old man,
cc j np1, pp-f ro-crq npg1 vvd, cst pns31 vbds p-acp po31 n1 dt j n1,
(4) part (DIV2)
295
Page 63
1042
and in his old age a child;
and in his old age a child;
cc p-acp po31 j n1 dt n1;
(4) part (DIV2)
295
Page 63
1043
be not thou more expert vnder thy Catechizers in principles of piety, and as thou growest vpward in yeeres to grow downewards in grace:
be not thou more expert under thy Catechizers in principles of piety, and as thou Growest upward in Years to grow downwards in grace:
vbb xx pns21 av-dc j p-acp po21 n2 p-acp n2 pp-f n1, cc c-acp pns21 vv2 av-j p-acp n2 pc-acp vvi av-j p-acp n1:
(4) part (DIV2)
295
Page 63
1044
like the she Wolfe, which they say, hath an yeerly defect in her procreation:
like the she Wolf, which they say, hath an yearly defect in her procreation:
av-j dt pns31 n1, r-crq pns32 vvb, vhz dt j n1 p-acp po31 n1:
(4) part (DIV2)
295
Page 63
1045
the first time she beareth fiue the secōd foure, the third three, the fourth two, the fifth one, and then remaineth barren:
the First time she bears fiue the secōd foure, the third three, the fourth two, the fifth one, and then remains barren:
dt ord n1 pns31 vvz crd dt ord crd, dt ord crd, dt ord crd, dt ord crd, cc av vvz j:
(4) part (DIV2)
295
Page 63
1046
the child of God must not so doe, he must goe from strength to strength,
the child of God must not so do, he must go from strength to strength,
dt n1 pp-f np1 vmb xx av vdi, pns31 vmb vvi p-acp n1 p-acp n1,
(4) part (DIV2)
295
Page 63
1047
and grow from grace to grace, bringing forth most good in their age, like Caleb, strong in his old age for gouernment and warre,
and grow from grace to grace, bringing forth most good in their age, like Caleb, strong in his old age for government and war,
cc vvi p-acp n1 pc-acp vvi, vvg av av-ds j p-acp po32 n1, j np1, j p-acp po31 j n1 p-acp n1 cc n1,
(4) part (DIV2)
295
Page 63
1048
like Ruth shewing more goodnesse in the latter end then beginning: like the Sunne in the Firmament which is swiftest at his setting;
like Ruth showing more Goodness in the latter end then beginning: like the Sun in the Firmament which is swiftest At his setting;
j n1 vvg dc n1 p-acp dt d n1 av n1: av-j dt n1 p-acp dt n1 r-crq vbz js p-acp po31 n-vvg;
(4) part (DIV2)
295
Page 63
1049
so the sonnes of God must be best at their ending.
so the Sons of God must be best At their ending.
av dt n2 pp-f np1 vmb vbi av-js p-acp po32 n-vvg.
(4) part (DIV2)
295
Page 63
1050
Let a good Christian be like vnto a sheepe, in which euery thing is good and vsefull, his fleece good, his fell good, his flesh good, his entrals, yea all is good:
Let a good Christian be like unto a sheep, in which every thing is good and useful, his fleece good, his fell good, his Flesh good, his entrails, yea all is good:
vvb dt j np1 vbb j p-acp dt n1, p-acp r-crq d n1 vbz j cc j, po31 n1 j, po31 j j, po31 n1 j, po31 n2, uh d vbz j:
(4) part (DIV2)
295
Page 63
1051
and so a sanctified Christian is a seruant to all the seruants of God, euery good gift in him is profitable;
and so a sanctified Christian is a servant to all the Servants of God, every good gift in him is profitable;
cc av dt j-vvn np1 vbz dt n1 p-acp d dt n2 pp-f np1, d j n1 p-acp pno31 vbz j;
(4) part (DIV2)
295
Page 63
1052
to some he lendeth his fleece, clothing the naked; to some his bread, in feeding the hungry;
to Some he dares his fleece, clothing the naked; to Some his bred, in feeding the hungry;
p-acp d pns31 vvz po31 n1, vvg dt j; p-acp d po31 n1, p-acp vvg dt j;
(4) part (DIV2)
295
Page 63
1053
to some his eyes, in becomming a guide to the blinde; to some his strength, in becomming feet to the lame;
to Some his eyes, in becoming a guide to the blind; to Some his strength, in becoming feet to the lame;
p-acp d po31 n2, p-acp vvg dt n1 p-acp dt j; p-acp d po31 n1, p-acp vvg n2 p-acp dt j;
(4) part (DIV2)
295
Page 63
1054
to some his vnderstanding, in becomming an instructer to the simple; at all times, and to all persons, in all places, Doing of good.
to Some his understanding, in becoming an instructer to the simple; At all times, and to all Persons, in all places, Doing of good.
p-acp d po31 n1, p-acp vvg dt n1 p-acp dt j; p-acp d n2, cc p-acp d n2, p-acp d n2, vdg pp-f j.
(4) part (DIV2)
295
Page 63
1055
Wherefore let vs be of Vlysses minde in Euripides, NONLATINALPHABET, &c. let vs see our Tombes honored by Doing good while we liue;
Wherefore let us be of Ulysses mind in Euripides,, etc. let us see our Tombs honoured by Doing good while we live;
q-crq vvb pno12 vbi pp-f npg1 n1 p-acp np1,, av vvb pno12 vvi po12 n2 vvn p-acp vdg j n1 pns12 vvb;
(4) part (DIV2)
296
Page 63
1056
this is the way to make our names truly famous, and our memories eternall; here lasting, hereafter euerlasting;
this is the Way to make our names truly famous, and our memories Eternal; Here lasting, hereafter everlasting;
d vbz dt n1 pc-acp vvi po12 n2 av-j j, cc po12 n2 j; av vvg, av j;
(4) part (DIV2)
296
Page 63
1057
here renowned among men, there crowned among Saints and Angels, in the Kingdome of glory. FINIS.
Here renowned among men, there crowned among Saints and Angels, in the Kingdom of glory. FINIS.
av vvn p-acp n2, a-acp vvn p-acp n2 cc n2, p-acp dt n1 pp-f n1. fw-la.
(4) part (DIV2)
296
Page 63
