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Christes trauailing to Ierusalem. Luke. 19. 41. &c. And when he was come neere the Cittie, hee beheld it, and wept for it, saying:
Christ's travailing to Ierusalem. Lycia. 19. 41. etc. And when he was come near the city, he beheld it, and wept for it, saying:
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oh, if thou hadst knowne euen at the least, in this thy day, those things that belong vnto thy peace:
o, if thou Hadst known even At the least, in this thy day, those things that belong unto thy peace:
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but now are they hid from thine eyes. &c. IN the seauenth of Eccles:
but now Are they hid from thine eyes. etc. IN the Seventh of Eccles:
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and 4. verse, it is written, That it is better to goe into the house of mourning,
and 4. verse, it is written, That it is better to go into the house of mourning,
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than into the house of feasting;
than into the house of feasting;
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and therefore I haue chosen a tragicall Text, sounding foorth nothing but passions and mournful notes:
and Therefore I have chosen a tragical Text, sounding forth nothing but passion and mournful notes:
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like the tunes of those banished Israelites vpon Babilons banks.
like the Tunis of those banished Israelites upon Babilons banks.
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The first voice that euer proceeded from Adam our progenitor after his fall, was a voyce compounded of sorrow and feare, when God called vpon him,
The First voice that ever proceeded from Adam our progenitor After his fallen, was a voice compounded of sorrow and Fear, when God called upon him,
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while hee hid himselfe among the trees of the garden:
while he hid himself among the trees of the garden:
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& all Adams children ought to bee like Adam, passionate and sorrowfull, making theyr whole life sutable to theyr infancie,
& all Adams children ought to be like Adam, passionate and sorrowful, making their Whole life suitable to their infancy,
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as wee all come to the worlde by a sorrowfull conception.
as we all come to the world by a sorrowful conception.
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In the 33. of Genesis, Iacob coulde not meete his brother, but their eyes must streame forth teares.
In the 33. of Genesis, Iacob could not meet his brother, but their eyes must stream forth tears.
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And in the 23. chap. we finde Abraham the Patriarch an old man in yeeres, a verie childe in teares, mourning & weeping.
And in the 23. chap. we find Abraham the Patriarch an old man in Years, a very child in tears, mourning & weeping.
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In Iosiah his time, whole multitudes are recorded to goe out, and weepe before the Lord.
In Josiah his time, Whole Multitudes Are recorded to go out, and weep before the Lord.
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Not to stand vpon particulers, which are not necessary in so cleere a truth, Christ Iesus the very mirror of sorow, is in this place presented vnto vs weeping pittifully vpon Ierusalem.
Not to stand upon particulars, which Are not necessary in so clear a truth, christ Iesus the very mirror of sorrow, is in this place presented unto us weeping pitifully upon Ierusalem.
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Wherein wee are by the way to note the differences betweene the godly & the wicked, betweene the children of God,
Wherein we Are by the Way to note the differences between the godly & the wicked, between the children of God,
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& the children of this world.
& the children of this world.
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The godlie are euer noted rather sorowing then reioycing, rather bewailing & lamenting theyr sinfull condition,
The godly Are ever noted rather sorrowing then rejoicing, rather bewailing & lamenting their sinful condition,
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than solacing themselues with the vaine pleasures of this transitory life.
than solacing themselves with the vain pleasures of this transitory life.
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VVee finde not them at any time either sporting it like Cham, or dauncing like Herodias, or carowsing like Belshazar.
We find not them At any time either sporting it like Cham, or dancing like Herodias, or carousing like Belshazzar.
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Search the volume of holy Writ, from Moses, vnto Iohn that saw so many misseries in Pathmos,
Search the volume of holy Writ, from Moses, unto John that saw so many miseries in Patmos,
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and wee shall finde a contrary humour, and another kinde of affection raigning in the righteous.
and we shall find a contrary humour, and Another kind of affection reigning in the righteous.
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Moses, as hee was drawne vp from the waters, so hee shewed himselfe in the course of his life, to be (as it were) quite swallowed vp with the ouerflowing waters of affliction:
Moses, as he was drawn up from the waters, so he showed himself in the course of his life, to be (as it were) quite swallowed up with the overflowing waters of affliction:
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and he prayed God to race him out of his booke that he had written, in the 32. of Exodus.
and he prayed God to raze him out of his book that he had written, in the 32. of Exodus.
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Dauid watered his couch with continuall teares. Paule wept for the Corinthians. Peter went out to weepe bitterly for denying his Lord.
David watered his couch with continual tears. Paul wept for the Corinthians. Peter went out to weep bitterly for denying his Lord.
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And to come to our example in thys place, Christ Iesus, though hee were the Sonne of GOD, shewes himselfe in thys to be also the sonne of man, he shed many a salt teare ouer Ierusalem.
And to come to our Exampl in this place, christ Iesus, though he were the Son of GOD, shows himself in this to be also the son of man, he shed many a salt tear over Ierusalem.
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VVho among vs can be so deuoted, and so solde ouer (as it were) to sinfull vanitie,
Who among us can be so devoted, and so sold over (as it were) to sinful vanity,
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now to be sporting, seeing Christ our Lord so heauy and passionate?
now to be sporting, seeing christ our Lord so heavy and passionate?
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The generall proposition vvhich Saint Luke vrgeth in this historicall discourse of Christ his trauailing to Ierusalem, is thys:
The general proposition which Saint Lycia urges in this historical discourse of christ his travailing to Ierusalem, is this:
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Hee prooueth that in this place, which indeede is the scope and drift of the vvhole Booke:
He proveth that in this place, which indeed is the scope and drift of the Whole Book:
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viz. to cleere to the world, but especially to the vnbeleeuing Iewes, that Christ is the only Messias or Sauiour, proued so by his birth, his life & death, liuing, dying, rising, and ascending.
viz. to clear to the world, but especially to the unbelieving Iewes, that christ is the only Messias or Saviour, proved so by his birth, his life & death, living, dying, rising, and ascending.
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As Iohn the Baptist poynted at Christ the Lambe of GOD, purging the sinnes of the world;
As John the Baptist pointed At christ the Lamb of GOD, purging the Sins of the world;
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so heere Saint Luke poynts at Christ, vveeping for the sinnes of the world. When the people of Ierusalem laughed, Christ wept, as when the Ministrell played, Elisha prophecied:
so Here Saint Lycia points At christ, weeping for the Sins of the world. When the people of Ierusalem laughed, christ wept, as when the Ministrell played, Elisha prophesied:
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and therefore this Cittie, otherwise famous, but in this infamous, worthily ranne to ruine, and so receiued a true and due recompence for her securitie.
and Therefore this city, otherwise famous, but in this infamous, worthily ran to ruin, and so received a true and due recompense for her security.
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And when he drew neere the Cutie, hee beheld it, and wept for it. The Schoole-men do note many things in Christ appertaining to saluation. Prudentiam in eius doctrina, Wisedome in his doctrine. Temperantiam in eius vita, Temperance in his life. Fortitudinem in eius tortura, Fortitude in sustaining torments. Diuinum numen in miraculis, Diuine power in his works. Consolationem in dictis, Consolation in his words.
And when he drew near the Cutie, he beheld it, and wept for it. The Schoolmen do note many things in christ appertaining to salvation. Prudentiam in eius Doctrina, Wisdom in his Doctrine. Temperantiam in eius vita, Temperance in his life. Fortitudinem in eius Tortura, Fortitude in sustaining torments. Divine numen in miraculis, Divine power in his works. Consolationem in dictis, Consolation in his words.
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and in this place, Compassionem in eius tristitia, compassion in his sorrowfulnes: for he wept vpon Ierusalem. Hee wept.
and in this place, Compassionem in eius Tristitia, compassion in his sorrowfulness: for he wept upon Ierusalem. He wept.
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To teach vs to weepe, and to haue compassion in beholding the lamentable state and condition of our neighbours.
To teach us to weep, and to have compassion in beholding the lamentable state and condition of our neighbours.
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We must weepe for them, as Christ wept for the Iewes: and withall, hee teacheth vs to weepe for our selues;
We must weep for them, as christ wept for the Iewes: and withal, he Teaches us to weep for our selves;
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as hee bad the daughters of Ierusalem to weepe for themselues.
as he bade the daughters of Ierusalem to weep for themselves.
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To drawe yet a little neerer to the embowelling of these words, for a cleerer narration obserue with me these foure things.
To draw yet a little nearer to the emboweling of these words, for a clearer narration observe with me these foure things.
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1. The person who came, that was Christ. 2. The place whether he came, to Ierusalem. 3. The action: or rather you may terme it a passion, hee wept. 4. His admonition in reprehending theyr ignorance, and fore-telling theyr fall.
1. The person who Come, that was christ. 2. The place whither he Come, to Ierusalem. 3. The actium: or rather you may term it a passion, he wept. 4. His admonition in reprehending their ignorance, and foretelling their fallen.
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Now then that wee haue founde out the Myne, let vs digge for the treasure. The person, ] who came to Ierusalem, was Christ.
Now then that we have found out the Mine, let us dig for the treasure. The person, ] who Come to Ierusalem, was christ.
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And the Scripture doth manifestlie declare how great he was: for he was God. The Father and I are one. Ioh. 10. How humble he was:
And the Scripture does manifestly declare how great he was: for he was God. The Father and I Are one. John 10. How humble he was:
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for he was the Sauiour of the worlde. His humilitie appeared in taking our nature vpon him.
for he was the Saviour of the world. His humility appeared in taking our nature upon him.
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Being God, it pleased him to become man, and to dwell with men: hee withdrew himselfe from none, no not from the Publicans and sinners.
Being God, it pleased him to become man, and to dwell with men: he withdrew himself from none, no not from the Publicans and Sinners.
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That Iesus, who was Contempte Mundi, a hater of this worlde, one that nothing esteemed the pompe and glory thereof:
That Iesus, who was Contempt Mundi, a hater of this world, one that nothing esteemed the pomp and glory thereof:
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for when the Tempter presented before him at one viewe all the kingdoms of the earth, Tempter and temptation were both driuen to retire. One powerfull worde of Christ quite vanquisht him,
for when the Tempter presented before him At one view all the kingdoms of the earth, Tempter and temptation were both driven to retire. One powerful word of christ quite vanquished him,
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as Dauid ouercame Golias with one stone, when it perced into his temples. That Iesus who refused all worldly superioritie and power:
as David overcame Goliath with one stone, when it pierced into his Temples. That Iesus who refused all worldly superiority and power:
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for when in the sixt of Iohn they woulde haue made him theyr King, he conueyed himselfe out of the way.
for when in the sixt of John they would have made him their King, he conveyed himself out of the Way.
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Who was mercifull, for he forgaue the woman taken in adultery. Who was powerful: for his words made the souldiours giue backe when they came to take him.
Who was merciful, for he forgave the woman taken in adultery. Who was powerful: for his words made the Soldiers give back when they Come to take him.
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As in the 4. of Mathewe, his worde made the prince of darknesse giue backe when he came to tempt him.
As in the 4. of Matthew, his word made the Prince of darkness give back when he Come to tempt him.
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Who was pittifull, this place proueth it. He wept.
Who was pitiful, this place Proves it. He wept.
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That Christ who is called Vera lux, the true light for the saued to walke in. The bright Morning star. The flower of lesse.
That christ who is called Vera lux, the true Light for the saved to walk in. The bright Morning star. The flower of less.
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The mighty Lyon of the trybe of Iudah. The Author, and finisher of our fayth. That Christ to whō that excellent voyce of glory once sounded from the heauens:
The mighty lion of the tribe of Iudah. The Author, and finisher of our faith. That christ to whom that excellent voice of glory once sounded from the heavens:
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This is my well beloued sonne in whom I am well pleased. This is my well Beloved son in whom I am well pleased.
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Hee who was promised by the Father, figured in the Lawe, spoken of by the Prophets, poynted at by Iohn Baptist, manifested in the flesh, iustified in the Spirit, seene of Angels, preached to the Gentiles, beleeued on in the world, and receiued vp in glory. This Christ came to Ierusalem.
He who was promised by the Father, figured in the Law, spoken of by the prophets, pointed At by John Baptist, manifested in the Flesh, justified in the Spirit, seen of Angels, preached to the Gentiles, believed on in the world, and received up in glory. This christ Come to Ierusalem.
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So much briefely is spoken for the person, now for the place.
So much briefly is spoken for the person, now for the place.
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The place whether Christ came, was Ierusalem, the Metropolis or chiefe Citty in all Asia, by interpretation, A vision of peace. Yet this people knevve not their peace.
The place whither christ Come, was Ierusalem, the Metropolis or chief city in all Asia, by Interpretation, A vision of peace. Yet this people knew not their peace.
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God had stampt a remembrance of his blessings in the very name of Ierusalem, yet could not this people cōsider of it, they made no vse of this peace which God had giuen them.
God had stamped a remembrance of his blessings in the very name of Ierusalem, yet could not this people Consider of it, they made no use of this peace which God had given them.
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This Citty had in it many faults in Christes time. For first they knewe not theyr peace.
This city had in it many Faults in Christ's time. For First they knew not their peace.
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Secondly, they prophaned the Temple of God, making it a denne of theeues, and a shop of Merchants, where it should haue beene the house of prayer.
Secondly, they Profaned the Temple of God, making it a den of thieves, and a shop of Merchant's, where it should have been the house of prayer.
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Thirdly, in it were the Prophets slaine. Fourthly, it fostered within it the greatest enemies of the Crosse of Christ.
Thirdly, in it were the prophets slain. Fourthly, it fostered within it the greatest enemies of the Cross of christ.
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Fiftly, beeing the Citty of the great King, it was allotted to destroy the great King Christ Iesus, the King of glory.
Fifty, being the city of the great King, it was allotted to destroy the great King christ Iesus, the King of glory.
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This Citty so polluted Christ comes to visite. As once God the Father said, Come let vs goe downe and visit Babel:
This city so polluted christ comes to visit. As once God the Father said, Come let us go down and visit Babel:
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so heere Christ the Sonne sayth to his Apostles, Come let vs goe visite Ierusalem.
so Here christ the Son say to his Apostles, Come let us go visit Ierusalem.
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In which his comming to Ierusalem, we see it first noted by the Euangelist he drew neere the Citty:
In which his coming to Ierusalem, we see it First noted by the Evangelist he drew near the city:
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for beeing a Prophet, hee would doe as did the Prophets.
for being a Prophet, he would do as did the prophets.
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Samuell came neere to Israell, Ionas came to visite Niniuie, and Christ came heere to visit Ierusalem. Hee drew neere to it.
Samuel Come near to Israel, Ionas Come to visit Nineveh, and christ Come Here to visit Ierusalem. He drew near to it.
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Hauing first trauailed to Iericho, and after to Beth-phage, and then to Bethany, at last he comes to Ierusalem.
Having First travailed to Jericho, and After to Bethphage, and then to Bethany, At last he comes to Ierusalem.
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Wherein wee are to note the great dilligence of Christ, to verifie his former words, I came to seeke and to saue that which was lost.
Wherein we Are to note the great diligence of christ, to verify his former words, I Come to seek and to save that which was lost.
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He neuer ceased to doe the will of his Father.
He never ceased to do the will of his Father.
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Beeing but twelue yeeres old, he taught in the Temple, and disputed vvith the Doctors, hearing them, & apposing them.
Being but twelue Years old, he taught in the Temple, and disputed with the Doctors, hearing them, & apposing them.
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We should be armed with like industrious diligence. The chyldren of God are euer noted to be eyther going, or walking, or running. We should be armed with like Industria diligence. The children of God Are ever noted to be either going, or walking, or running.
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Peter, during the time of his fall, is noted sitting, to shew his carefulnes:
Peter, during the time of his fallen, is noted sitting, to show his carefulness:
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but so soone as hee felt the soule-stirring motions of Gods Spirit calling him to repentance, hee sits no longer, but goeth out.
but so soon as he felt the soul-stirring motions of God's Spirit calling him to Repentance, he sits no longer, but Goes out.
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The Israelites are recorded to be alwaies trauailing, and remouing, till they came to Canaan.
The Israelites Are recorded to be always travailing, and removing, till they Come to Canaan.
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Moses, so soone as hee was borne, was cast out among the flagges, from thence he was brought to the Kings Court in Egypt.
Moses, so soon as he was born, was cast out among the flags, from thence he was brought to the Kings Court in Egypt.
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After that, he was driuen to she to Midian, and from Mydian backe againe to Egypt.
After that, he was driven to she to Midian, and from Median back again to Egypt.
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And after all this, what long and tedious trauels did hee vndergoe in that long iourney to Canaan.
And After all this, what long and tedious travels did he undergo in that long journey to Canaan.
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Wherein is rightly typed the state of euery religious Christian mans life.
Wherein is rightly typed the state of every religious Christian men life.
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Our life heere is but a pilgrimage, a vanishing vapour that suddainly is lost, while a man lookes vpon it:
Our life Here is but a pilgrimage, a vanishing vapour that suddenly is lost, while a man looks upon it:
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and therefore holie men must learne of Moses, and of Christ, to redeeme the time, by walking towardes God,
and Therefore holy men must Learn of Moses, and of christ, to Redeem the time, by walking towards God,
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and by trauailing about our Fathers busines, as Christ trauailed about his Fathers busines, when hee went to Ierusalem.
and by travailing about our Father's business, as christ travailed about his Father's business, when he went to Ierusalem.
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This is the pilgrimage that best pleaseth God, and not that of the Idolatrous Antichristians of this age, the Iesuites I meane,
This is the pilgrimage that best Pleases God, and not that of the Idolatrous Antichristians of this age, the Iesuites I mean,
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and Seminaries, which take great paines to compasse sea and land, to make one proselite like themselues,
and Seminaries, which take great pains to compass sea and land, to make one proselyte like themselves,
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and when they haue made him, hee prooues duplo plus filues Gehennae, quam erat prius, two folde more the sonne of perdition then he was before.
and when they have made him, he Proves duplo plus filues Gehenna, quam erat prius, two fold more the son of perdition then he was before.
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Much better were it for such, if they sate still, than so to seale vp iniquitie to theyr greater condemnation.
Much better were it for such, if they sat still, than so to seal up iniquity to their greater condemnation.
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Christ his trauell, and the trauell of the godly tendeth to a contray purpose:
christ his travel, and the travel of the godly tendeth to a country purpose:
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viz. to drawe men to the knowledge of the truth, and the gayning of soules to Christ.
viz. to draw men to the knowledge of the truth, and the gaining of Souls to christ.
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Such shall not loose theyr labour. Hee that conuerteth soules. (saith Daniell) shall shine like the starres for euer.
Such shall not lose their labour. He that Converts Souls. (Says Daniell) shall shine like the Stars for ever.
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The Prophet Dauid desireth GOD to make him goe the path of his commaundements, and hauing learned to goe, hee striueth to runne, I will runne the way of thy commaundements when thou hast set my hart at libertie.
The Prophet David Desires GOD to make him go the path of his Commandments, and having learned to go, he strives to run, I will run the Way of thy Commandments when thou hast Set my heart At liberty.
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In the tenth of Marke, one comes running to Christ.
In the tenth of Mark, one comes running to christ.
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Zacheus beholding Christ out of the wilde Figge-tree, made hast to get downe, and runnes to meete him.
Zacchaeus beholding christ out of the wild Fig tree, made hast to get down, and runs to meet him.
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Bartymeus threw away his cloake to run to Christ. In the fourth of Micheas, the cry of religious Iewes is noted:
Bartimaeus threw away his cloak to run to christ. In the fourth of Micheas, the cry of religious Iewes is noted:
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Come, (say they) let vs goe vp to the Mountaine, and to the house of the God of Iacob. Come, (say they) let us go up to the Mountain, and to the house of the God of Iacob.
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So the godlie are still in motion: as Christ himselfe is euer noted trauailing for the most part.
So the godly Are still in motion: as christ himself is ever noted travailing for the most part.
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VVe read neuer of his sitting, but once, and then hee disputed, teaching vs to shun idlenes. Hee drew neere the Cittie.
We read never of his sitting, but once, and then he disputed, teaching us to shun idleness. He drew near the city.
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The Bride cannot bee drawne from the Bridegroome, nor Christ from the citty.
The Bride cannot be drawn from the Bridegroom, nor christ from the City.
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In the first of Canticles, vvee finde the Church the Spousesse of Christ, running after Christ: I will runne after thee.
In the First of Canticles, we find the Church the Spouses of christ, running After christ: I will run After thee.
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And in the 3. chapter, we finde her seeking and diligently inquiring after Christ:
And in the 3. chapter, we find her seeking and diligently inquiring After christ:
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Haue yee seene him whom my soule loueth? And in this place vvee finde Christ the Spouse, seeking out his Spousesse the Church;Have ye seen him whom my soul loves? And in this place we find christ the Spouse, seeking out his Spouses the Church;
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with like correspondent affection he trauaileth to visit Ierusalem.
with like correspondent affection he Travaileth to visit Ierusalem.
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Wherein, besides his diligence, his loue and tender affection towardes the children of God is manifested.
Wherein, beside his diligence, his love and tender affection towards the children of God is manifested.
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He cherisheth them as his owne bowels, and therefore he draweth neere to Ierusalem, as one desirous to know theyr state.
He Cherishes them as his own bowels, and Therefore he draws near to Ierusalem, as one desirous to know their state.
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Christ beeing borne in the Citty, couets to liue in the cittie.
christ being born in the city, covets to live in the City.
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He came for mans sake into the world, and so he liued in the presence of men 33. yeeres together.
He Come for men sake into the world, and so he lived in the presence of men 33. Years together.
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He came to call sinners, and therefore he liued in the Citty, because there were the greatest sinners.
He Come to call Sinners, and Therefore he lived in the city, Because there were the greatest Sinners.
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We reade of Iohn Baptist, that hee liued in Deserto, in the Wildernesse:
We read of John Baptist, that he lived in Deserto, in the Wilderness:
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he shrunke the cittie, for that the citty was full of pollution, which Christ needed not to feare.
he shrunk the City, for that the City was full of pollution, which christ needed not to Fear.
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Hee would liue in the cittie to winne the cittie: like an immaculate Lambe, he tooke away all spots from his elect.
He would live in the City to win the City: like an immaculate Lamb, he took away all spots from his elect.
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Hee vvoulde liue in Oculis Aduersariorum, in the eyes of his aduersaries, to the end hee might truly iustifie himselfe.
He would live in Oculis Adversaries, in the eyes of his Adversaries, to the end he might truly justify himself.
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Quis exvobis arguat me de peccato, who of you can reprooue me of sinne?Quis exvobis arguat me the Peccato, who of you can reprove me of sin?
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Euery thing couets to liue at home, the byrds in the ayre, the fishes in the water, the beasts in the mountaines:
Every thing covets to live At home, the Birds in the air, the Fish in the water, the beasts in the Mountains:
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and Christ bred in the Citty, loueth the cittie, & delights to visit it. He drew neere to the cittie.
and christ bred in the city, loves the City, & delights to visit it. He drew near to the City.
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More than this, it is added, hee beheld it. In 104. psalme it is sayd;
More than this, it is added, he beheld it. In 104. psalm it is said;
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A vertente faciem tuam, omnia turbabuntur, when thou turnest away thy face, all thinges are troubled.A vertente Face tuam, omnia turbabuntur, when thou Turnest away thy face, all things Are troubled.
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To shew that they are blessed vpon whom Christ looketh.
To show that they Are blessed upon whom christ looks.
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Happy had these people beene, if they had as carefully looked vppon Christ, as Christ did vpon them:
Happy had these people been, if they had as carefully looked upon christ, as christ did upon them:
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for then they had beene healed, as they that looked vpon the brazen Serpent recouered. Hee beheld.
for then they had been healed, as they that looked upon the brazen Serpent recovered. He beheld.
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That is, in a carefull contemplation hee considered the great corruptions wherwith this cittie was stayned:
That is, in a careful contemplation he considered the great corruptions wherewith this City was stained:
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and withall, he looked with a prophetical eye vpon the seuere iudgements which God already had determined to throw vpon the citty, for the sins therein committed.
and withal, he looked with a prophetical eye upon the severe Judgments which God already had determined to throw upon the City, for the Sins therein committed.
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In this example two sorts of men are called vpon, that is, Ministers & Magistrates. Ministers ought to visit the places most sinfull.
In this Exampl two sorts of men Are called upon, that is, Ministers & Magistrates. Ministers ought to visit the places most sinful.
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They must cry out against the sins of the people. Es. 5. They must be knowne by theyr teaching and preaching, as Aarons entering into the Sanctuarie was knowne by the sounde of the belles which he wore in the skirts of his clothing.
They must cry out against the Sins of the people. Es. 5. They must be known by their teaching and preaching, as Aaron's entering into the Sanctuary was known by the sound of the Bells which he wore in the skirts of his clothing.
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Magistrates are likewise called vpon, for Christ was both Rex et Propheta, a King & a Prophet.
Magistrates Are likewise called upon, for christ was both Rex et Propheta, a King & a Prophet.
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They may not slumber vvhen iniquitie is increased, but they also must come and visit Ierusalem:
They may not slumber when iniquity is increased, but they also must come and visit Ierusalem:
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that is, they must see the disorders of citties and townes, and labour to reforme them.
that is, they must see the disorders of cities and Towns, and labour to reform them.
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Christ hath in his owne person chaulked the way before vs, and other godly Magistrates in all ages haue succeeded him vvith like holy practize.
christ hath in his own person chaulked the Way before us, and other godly Magistrates in all ages have succeeded him with like holy practice.
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Moses, the perfect mirror of sincere magistracie, did looke into the abuses of sinners in his time,
Moses, the perfect mirror of sincere magistracy, did look into the Abuses of Sinners in his time,
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and laboured carefully to reforme the same.
and laboured carefully to reform the same.
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And for that hee coulde not alone vndergoe so waighty a prouince, by the aduice of Iethro his Father in lawe, Gods counsell also concurring, hee chose vnto himselfe other inferiour Magistrates to be Rulers and Iudges,
And for that he could not alone undergo so weighty a province, by the Advice of Jethro his Father in law, God's counsel also concurring, he chosen unto himself other inferior Magistrates to be Rulers and Judges,
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and there hee describeth what manner of men they ought to be. viz. Men of courage, fearing God, dealing truly, hating couetousnes.
and there he Describeth what manner of men they ought to be. viz. Men of courage, fearing God, dealing truly, hating covetousness.
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But I am not to speake of this, but in a generalitie.
But I am not to speak of this, but in a generality.
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Magistrates must learne of Christ to behold those places ouer which GOD hath made them ouerseers.
Magistrates must Learn of christ to behold those places over which GOD hath made them Overseers.
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They must not onely in theyr circuites come to Citties, and townes, but they must circumspectly looke into the disorders there.
They must not only in their circuits come to Cities, and Towns, but they must circumspectly look into the disorders there.
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When Christ came within a sight of Ierusalem, he makes there his rest, his station:
When christ Come within a sighed of Ierusalem, he makes there his rest, his station:
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and there deliberatly in this his prospect, he summoneth & arraigneth at the bar of his iustice, all the sinnes of the people of Ierusalem.
and there deliberately in this his prospect, he summoneth & arraigneth At the bar of his Justice, all the Sins of the people of Ierusalem.
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To behold then in this place, importeth not a slender looking into matters of corruption,
To behold then in this place, imports not a slender looking into matters of corruption,
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as the fashion is of many Magistrates that carry no conscience of their places, such as was Corah & his complices, that could smooth vp the matter to Moses with this warme conceit:
as the fashion is of many Magistrates that carry no conscience of their places, such as was Corah & his accomplices, that could smooth up the matter to Moses with this warm conceit:
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All is well, and the people are holy enough. All is well, and the people Are holy enough.
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But this intimateth a diligent and a carefull speculation, a due examination of all matters, both of smaller crimes and greater offences;
But this intimateth a diligent and a careful speculation, a due examination of all matters, both of smaller crimes and greater offences;
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and when they haue founde out the sinner, as Iosuah founde out Achan the theefe, & his theft also, then to punish according to the weight of the offence.
and when they have found out the sinner, as Joshua found out achan the thief, & his theft also, then to Punish according to the weight of the offence.
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The Magistrates iudiciall censures must not be like Spyders webs, which intangle onely the small flies.
The Magistrates judicial censures must not be like Spiders webs, which entangle only the small flies.
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As Christ passed first from Beth-phage to Bethany, and from Bethany to Ierusalem, so shoulde Magistrates passe frō smaller sinnes to greater enormities, till all wickednes be abandoned:
As christ passed First from Bethphage to Bethany, and from Bethany to Ierusalem, so should Magistrates pass from smaller Sins to greater enormities, till all wickedness be abandoned:
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without which due speculatiue courses, nothing can be reformed in any wel ordered Common-wealth.
without which due speculative courses, nothing can be reformed in any well ordered Commonwealth.
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The Magistrates ought to haue Lynceos oculos, to bee Eagle-sighted, the better to looke into abuses.
The Magistrates ought to have Lynceos Eyes, to be Eagle-sighted, the better to look into Abuses.
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They must be able to iudge of sinne, Intus et in cute, to make a scruting into euery corner of corruption, that no sinne may escape without his censure.
They must be able to judge of sin, Intus et in cute, to make a scruting into every corner of corruption, that no sin may escape without his censure.
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They must rather shewe themselues seuere and straight, like vnto Moses and Iosuah in the punishing of sinne,
They must rather show themselves severe and straight, like unto Moses and Joshua in the punishing of sin,
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than too slacke and remisse in theyr places, like Ely, who spared to correct the disobedience of his sonnes:
than too slack and remiss in their places, like Ely, who spared to correct the disobedience of his Sons:
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and so God tooke the iudgement into his owne hands, and spared not to cut off both him and them in the seueritie of his iustice.
and so God took the judgement into his own hands, and spared not to Cut off both him and them in the severity of his Justice.
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Magistrates must remember that they are the Lords Vize-gerents, in Gods sled appoynted for the punishment of euill doers,
Magistrates must Remember that they Are the lords Vize-gerents, in God's sled appointed for the punishment of evil doers,
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and for the prayse of them that do wel. The Phylosophers lay downe three properties of a good eye: that is, To see quick. To see long. To see farre.
and for the praise of them that do well. The Philosophers lay down three properties of a good eye: that is, To see quick. To see long. To see Far.
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Like Balaam, to see the vtmost coasts of Israell, euen from Dan to Beershebath.
Like balaam, to see the utmost coasts of Israel, even from Dan to Beershebath.
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They are not sound Politicians nor profoundly learned in the Arte Speculatiue, that doe not in this sort behold abuses.
They Are not found Politicians nor profoundly learned in the Art Speculative, that do not in this sort behold Abuses.
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They carry not in them the substance of magistracie, till they haue learned to execute the edge of theyr authority in punishing offences.
They carry not in them the substance of magistracy, till they have learned to execute the edge of their Authority in punishing offences.
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As the Spirituall sworde hath two edges, so the temporall or ciuil sword should haue two edges, to cut two wayes.
As the Spiritual sword hath two edges, so the temporal or civil sword should have two edges, to Cut two ways.
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In the foure-score and second psalme, I haue said yee are Gods, saith Dauid, speaking in the person of God.
In the foure-score and second psalm, I have said ye Are God's, Says David, speaking in the person of God.
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As if hee should haue saide, During the time of your magistracie, while you sit in Gods chayre, you must forget that you are men,
As if he should have said, During the time of your magistracy, while you fit in God's chair, you must forget that you Are men,
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least so base a conceit doe make you yeeld to weaknes, and corruption, but you are for that tyme more then men.
lest so base a conceit do make you yield to weakness, and corruption, but you Are for that time more then men.
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You are Gods, and therefore consider of your places, Behold and punish. Looke into the nature of the sin, and let the punishment be aunswerable.
You Are God's, and Therefore Consider of your places, Behold and Punish. Look into the nature of the since, and let the punishment be answerable.
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Otherwise, you are not like Gods, more than in your names and titles, as Labans Idols were called gods, and yet were but blocks.
Otherwise, you Are not like God's, more than in your names and titles, as Labans Idols were called God's, and yet were but blocks.
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If Magistrates, when they shall ascend theyr iudiciall seates did but consider of this, theyr very names would teach them how to carry themselues,
If Magistrates, when they shall ascend their judicial seats did but Consider of this, their very names would teach them how to carry themselves,
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and then woulde not sinne so violently breake out, nor walk in the open streets so vncontroled as at this day it doth.
and then would not sin so violently break out, nor walk in the open streets so uncontrolled as At this day it does.
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As no halt, nor lame, nor blinde, might be admitted into the Ministery, so vnto the Magistracie should no weake,
As no halt, nor lame, nor blind, might be admitted into the Ministry, so unto the Magistracy should no weak,
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or corrupt, or blinde Magistrate be preferred: but the wisest and best approued. It followeth, He wept for it.
or corrupt, or blind Magistrate be preferred: but the Wisest and best approved. It follows, He wept for it.
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When Christ beheld the monstrous impietie, and horrible sinnes in this citty committed, without any hope of speedie reformation,
When christ beheld the monstrous impiety, and horrible Sins in this City committed, without any hope of speedy Reformation,
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or amendement, it greeued him to the very hart, as once it greeued God his Father,
or amendment, it grieved him to the very heart, as once it grieved God his Father,
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when looking vpon the sins of the old world, hee repented that hee had made man.
when looking upon the Sins of the old world, he repented that he had made man.
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And when he had once entered into this griefe, he could not chuse but expresse the same by teares that flowed amaine frō his eyes in great aboundance, like the waters of Hesbon.
And when he had once entered into this grief, he could not choose but express the same by tears that flowed amain from his eyes in great abundance, like the waters of Heshbon.
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Hee wept partly for theyr sinnes, partlie for the iudgements of God, which now already were begun to be poured out. He wept partly for their Sins, partly for the Judgments of God, which now already were begun to be poured out.
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Saint Bernard principally noteth three things in Christ our Sauiour: Dicta consolationis, words of consolation. Opera propitiationis, works of propitiation.
Saint Bernard principally notes three things in christ our Saviour: Dicta consolationis, words of consolation. Opera propitiationis, works of propitiation.
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Facta commiserationis, deeds of commiseration or pittie, as in this place, and elswhere. We read that he wept thrice, once when he raised Lazarus: in this place vpon Ierusalem: and vpon the crosse.Facta commiserationis, Deeds of commiseration or pity, as in this place, and elsewhere. We read that he wept thrice, once when he raised Lazarus: in this place upon Ierusalem: and upon the cross.
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Yet, we are not to thinke but that hee wept more often.
Yet, we Are not to think but that he wept more often.
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For he did alwaies with teares no doubt lament the wickednes of men, to teach vs not to glory in our neighbors fall,
For he did always with tears no doubt lament the wickedness of men, to teach us not to glory in our neighbours fallen,
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but to weep & bewaile their fraile cōdition. Cyprian hath a sweet saying: Ʋere patitur, qui compatitur:
but to weep & bewail their frail condition. Cyprian hath a sweet saying: Ʋere patitur, qui compatitur:
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He is most patient, that is most passionate. Or rather, he hath passion enough in him, that hath in him compassion.
He is most patient, that is most passionate. Or rather, he hath passion enough in him, that hath in him compassion.
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And it argueth a most Christianlike, and charitable affection, when we are in a pittifull remorse touched with our brethrens infirmities.
And it argue a most Christianlike, and charitable affection, when we Are in a pitiful remorse touched with our Brothers' infirmities.
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Such was Moses his compassion in the 25. of Numbers. And Paule, when he wept 3. yeeres for the Corinthians.
Such was Moses his compassion in the 25. of Numbers. And Paul, when he wept 3. Years for the Corinthians.
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And Esdras for the afflicted Iewes. Heere by Christes teares we are to learne three things.
And Ezra for the afflicted Iewes. Here by Christ's tears we Are to Learn three things.
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First, that hee was a man like others, sin onely excepted: which confuteth the heresie of the Manichees, which do deny his humanity.
First, that he was a man like Others, sin only excepted: which confuteth the heresy of the manichees, which do deny his humanity.
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For they holde that Christ was not verus homo, but quasi homo, not very man, but in the similitude of a man;
For they hold that christ was not verus homo, but quasi homo, not very man, but in the similitude of a man;
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and that he had not corpus, but quasi corpus. viz. corpus assumptinum, not a naturall body, but an assumptiue body.
and that he had not corpus, but quasi corpus. viz. corpus assumptinum, not a natural body, but an assumptive body.
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In maintaining whereof they crosse that Scripture: Hee was made of the seede of Dauid according to the flesh.
In maintaining whereof they cross that Scripture: He was made of the seed of David according to the Flesh.
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Rom. 1. 3. The word was made flesh. Iohn. 1. 14. And againe, We haue but one Mediatour, euen the man Iesus Christ.
Rom. 1. 3. The word was made Flesh. John. 1. 14. And again, We have but one Mediator, even the man Iesus christ.
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Let them but aske the deuill in this case, and hee (although the father of lyes) vvill speake truth heerein, to conuince them the rather of heresie.
Let them but ask the Devil in this case, and he (although the father of lies) will speak truth herein, to convince them the rather of heresy.
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Cast thy selfe downe head-long, Mute te deorsum sayth hee to Christ.
Cast thy self down headlong, Mute te deorsum say he to christ.
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The deuill is better then the Anabaptists, for he acknowledgeth that Christ had a body, which they denie.
The Devil is better then the Anabaptists, for he acknowledgeth that christ had a body, which they deny.
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The second thing that wee learne by his Teares, is, hee was vnwilling that the people of Israell should commit sinne, against thē that most blasphemously affirme that God is the Authour of sinne. Volens, Efficiens, Suggerens. Crossing these Scriptures.
The second thing that we Learn by his Tears, is, he was unwilling that the people of Israel should commit sin, against them that most blasphemously affirm that God is the Author of sin. Volens, Efficients, Suggestions. Crossing these Scriptures.
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A prophane Writer, that neuer sawe the light of Diuititie, could confute such hereticall opinions.
A profane Writer, that never saw the Light of Diuititie, could confute such heretical opinions.
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NONLATINALPHABET NONLATINALPHABET. Neither must wee imagine that God is the Author of euill, neither yet without God can any euill be done.
. Neither must we imagine that God is the Author of evil, neither yet without God can any evil be done.
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For the spirit of God hath spoken it, Non est malum in Ciuitate, quod non facit Dominus.
For the Spirit of God hath spoken it, Non est malum in Ciuitate, quod non facit Dominus.
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Thirdly, by Christes weeping we learne the sympathie and holie vnion that is betwixt Christ and vs. Hee feeleth our sorrowes,
Thirdly, by Christ's weeping we Learn the Sympathy and holy Union that is betwixt christ and us He feeleth our sorrows,
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and is touched with our infirmities. We read of his sighing in Marks gospel, when he cured one that was deafe,
and is touched with our infirmities. We read of his sighing in Marks gospel, when he cured one that was deaf,
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& heere wee reade of his weeping ouer Ierusalem, that had in it many deafe eares,
& Here we read of his weeping over Ierusalem, that had in it many deaf ears,
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and regarded not the voyce of the Charmer.
and regarded not the voice of the Charmer.
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Of the necessity of weeping, and howe farre teares may preuaile with God, beeing powred out from the eyes of the godlie, I haue plentifully spoken elswhere.
Of the necessity of weeping, and how Far tears may prevail with God, being poured out from the eyes of the godly, I have plentifully spoken elsewhere.
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Thus much then shall briefely suffice, cōcerning Christes weeping vpon Ierusalem. Now let vs proceede by order of the Text to the cause of his weeping.
Thus much then shall briefly suffice, Concerning Christ's weeping upon Ierusalem. Now let us proceed by order of the Text to the cause of his weeping.
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O, if thou hadst knowne. &c. Ierusalems sinnes prouoked Christes teares, and of theyr many sinnes one is here discouered: They knew not theyr peace.
O, if thou Hadst known. etc. Ierusalems Sins provoked Christ's tears, and of their many Sins one is Here discovered: They knew not their peace.
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The learned doe expound peace three waies: eyther it may signifie Externall or outward peace: or peace of conscience:
The learned do expound peace three ways: either it may signify External or outward peace: or peace of conscience:
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or Christ, the Authour of peace.
or christ, the Author of peace.
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Ye may admit any of these significations in this place, but in my iudgement the last is fittest,
You may admit any of these significations in this place, but in my judgement the last is Fittest,
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and most specially meant by our Sauiour in this check, when hee told them, They knewe not that which belonged to their peace.
and most specially meant by our Saviour in this check, when he told them, They knew not that which belonged to their peace.
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Which had they knowne, it had brought them to the knowledge of all the rest.
Which had they known, it had brought them to the knowledge of all the rest.
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They knewe not Christ by the preaching of the word, they receiued not the Gospell of peace.
They knew not christ by the preaching of the word, they received not the Gospel of peace.
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They yeelded no obedience to the worde of truth, nor did shewe any carefull practise in reforming their liues accordingly.
They yielded no Obedience to the word of truth, nor did show any careful practice in reforming their lives accordingly.
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These people of Ierusalem liued in securitie, and at ease, they liued in peace, euery man vnder his owne Vine, and vnder his own fig-tree.
These people of Ierusalem lived in security, and At ease, they lived in peace, every man under his own Vine, and under his own Fig tree.
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And they soothed vp themselues in this their securitie:
And they soothed up themselves in this their security:
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assuring themselues that this great citty, beeing the Lady of so many Prouinces, the light and beauty of all Asia,
assuring themselves that this great City, being the Lady of so many Provinces, the Light and beauty of all Asia,
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and all kings glory, so strongly sortifyed, so richly furnished, and vvith so many people replenished, should neuer bee brought to vtter desolation.
and all Kings glory, so strongly sortifyed, so richly furnished, and with so many people replenished, should never be brought to utter desolation.
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Such is the naturall corruption of men, generally to be carelesse, and not once to thinke or aduise themselues of future calamities,
Such is the natural corruption of men, generally to be careless, and not once to think or advise themselves of future calamities,
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so long as it goeth well with them: so long as they are fatted with the aboundance of Gods blessings.
so long as it Goes well with them: so long as they Are fatted with the abundance of God's blessings.
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These inhabitants of Ierusalem were not so prouident, nor so wise as the prophane Phylosophers, notwithstanding, they liued then when wisedome cryed in their streets.
These inhabitants of Ierusalem were not so provident, nor so wise as the profane Philosophers, notwithstanding, they lived then when Wisdom cried in their streets.
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Sapientis est in otio de negotio cogitare, a wise man ought in time of peace to think vpon warre.Sapientis est in otio de negotio cogitare, a wise man ought in time of peace to think upon war.
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So is it verifyed vvhich vvas spoken by our Sauiour: The chyldren of this world are wiser in theyr generation then the chyldren of light.
So is it verified which was spoken by our Saviour: The children of this world Are Wiser in their generation then the children of Light.
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These carelesse Iewes abused their peace, because they sought no meanes to contitiue it: For they killed the Prophets, and stoned thē that were sent vnto them:
These careless Iewes abused their peace, Because they sought no means to contitiue it: For they killed the prophets, and stoned them that were sent unto them:
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Yea, when Christ himselfe came among them, they crucified him, to seale vp theyr securitie to theyr greater ouerthrow.
Yea, when christ himself Come among them, they Crucified him, to seal up their security to their greater overthrow.
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And howe then could this people know theyr peace, vvhen they contemned and euill intreated him that was the onely authour and maintainer of theyr peace?
And how then could this people know their peace, when they contemned and evil entreated him that was the only author and maintainer of their peace?
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Thys Peace, contayneth in it all other blessings.
This Peace, Containeth in it all other blessings.
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And therefore Christ onely nameth it in this place, as the very continent of all the rest.
And Therefore christ only names it in this place, as the very continent of all the rest.
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The excellencie whereof may appeare in those speciall commendations of it. Before his departure hee commended vnto them Peace.
The excellency whereof may appear in those special commendations of it. Before his departure he commended unto them Peace.
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My peace I leaue vnto you. When he was risen againe hee commended peace: & vpon his byrth-day the Angels proclaimed peace: My peace I leave unto you. When he was risen again he commended peace: & upon his birthday the Angels proclaimed peace:
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and the Gospell is called the Gospell of peace. Therfore haue peace, and thou hast all the blessings that God hath:
and the Gospel is called the Gospel of peace. Therefore have peace, and thou hast all the blessings that God hath:
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and want onely this peace, and thou art worse spoiled of Gods graces, than euer was Iob of his chyldren and goods.
and want only this peace, and thou art Worse spoiled of God's graces, than ever was Job of his children and goods.
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Oh, if thou hadst knowne, &c.
O, if thou Hadst known, etc.
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Here it may be proclaimed againe, which once was vttered by that voyce of maiestie proceeding from God himselfe in the 34. of Exodus, The Lord, the Lord, strong, mercifull,
Here it may be proclaimed again, which once was uttered by that voice of majesty proceeding from God himself in the 34. of Exodus, The Lord, the Lord, strong, merciful,
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and gracious, slowe to anger, and aboundant in mercy and truth. and gracious, slow to anger, and abundant in mercy and truth.
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See howe Christ our Sauiour trauaileth with mercy in this place, and laboureth to be deliuered. Oh, if thou hadst knowne.
See how christ our Saviour Travaileth with mercy in this place, and Laboureth to be Delivered. O, if thou Hadst known.
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Yet, hee offereth mercy to Ierusalem, if Ierusalem would haue repented. Oh that yet they would turne, and be saued.
Yet, he Offereth mercy to Ierusalem, if Ierusalem would have repented. O that yet they would turn, and be saved.
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Shall I say, since they will perrish, let them perrisht nay surely, saith Christ, I will yet wash Naaman seauen times more, to clense him of his leprosie, if hee vvill be clensed.
Shall I say, since they will perish, let them perrisht nay surely, Says christ, I will yet wash Naaman seauen times more, to cleanse him of his leprosy, if he will be cleansed.
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In the 51. of Ieremie & ninth verse, saith the Lorde, I woulde haue cured Babell:
In the 51. of Ieremie & ninth verse, Says the Lord, I would have cured Babel:
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So Christ in this place saith: I would haue cured Ierusalem, but alas, she will not be cured.
So christ in this place Says: I would have cured Ierusalem, but alas, she will not be cured.
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All the precious balme in Gylead will not suffice to recouer Ierusalem, the prayse of the world. In this thy day. He calls it Ierusalems day:
All the precious balm in Gylead will not suffice to recover Ierusalem, the praise of the world. In this thy day. He calls it Ierusalems day:
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to shewe that God giueth all men a time; and now is our day, and our time:
to show that God gives all men a time; and now is our day, and our time:
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therefore vse the time, and abuse not Gods lenitie. For the night will come, when no man can worke.
Therefore use the time, and abuse not God's lenity. For the night will come, when no man can work.
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And therfore it is sayde, To day, if you will heare his voyce. But if you will not to day, I will not to morrow.
And Therefore it is said, To day, if you will hear his voice. But if you will not to day, I will not to morrow.
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Beholde, as when I called, you woulde not heare, so when you call, I vvill not heare, saith the Lord.
Behold, as when I called, you would not hear, so when you call, I will not hear, Says the Lord.
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A day consists but of a morning, an euening, and a noone: and hee that hath the longest time permitted him, hath but a day.
A day consists but of a morning, an evening, and a noon: and he that hath the longest time permitted him, hath but a day.
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Defer it not then in any case, since thy time in which thou maist turne to God is so narowly scantled.
Defer it not then in any case, since thy time in which thou Mayest turn to God is so narrowly scantled.
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If thou lose the morning of thy life, lose not the noone:
If thou loose the morning of thy life, loose not the noon:
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and if thou be so carelesse a sinner, as that thou puttest off thy conuersion till the euening of thy life,
and if thou be so careless a sinner, as that thou puttest off thy conversion till the evening of thy life,
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yet euen then reclaime thy selfe, before the sunne of Righteousnes doe set, when it can shine no more vnto thee.
yet even then reclaim thy self, before the sun of Righteousness do Set, when it can shine no more unto thee.
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But thou shalt haue a happier successe in my iudgement, if thou begin betimes, like Abraham, in the morning of thy life, to sacrifice thy selfe to GOD.
But thou shalt have a Happier success in my judgement, if thou begin betimes, like Abraham, in the morning of thy life, to sacrifice thy self to GOD.
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For wee haue an old saying, & it is a true saying: A good beginning makes a good ending. And qualis •ua. s•ns ita.
For we have an old saying, & it is a true saying: A good beginning makes a good ending. And qualis •ua. s•ns ita.
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As a man liues, so commonlie he dies.
As a man lives, so commonly he die.
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Euery man would be gladde to die vvell, as Balaam desired to die the death of the righteous,
Every man would be glad to die well, as balaam desired to die the death of the righteous,
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but hee had no care to lyue the life of the righteous. And therfore, though he could prophecie to others, yet hee could not prophecie to himselfe, nor sore-see his owne end.
but he had no care to live the life of the righteous. And Therefore, though he could prophecy to Others, yet he could not prophecy to himself, nor sore-see his own end.
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Farre otherwise did Dauid that propheticall King carry himselfe, and may stande as a rare president, not for Kinges onelie, but for priuate men also:
far otherwise did David that prophetical King carry himself, and may stand as a rare president, not for Kings only, but for private men also:
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he began his day betimes, and so continued it to the end. At euening, morning, and at noone will I prayse thee.
he began his day betimes, and so continued it to the end. At evening, morning, and At noon will I praise thee.
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Thys forslowing the time, and continuall running on in sin, making vp the score of iniquitie, is heere imbrayded vnto these Iewes.
This forslowing the time, and continual running on in since, making up the score of iniquity, is Here imbraided unto these Iewes.
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The tyme of grace was offered them, the time of visitation, vvhen the Lorde called vpon them for repentance, but they repented not.
The time of grace was offered them, the time of Visitation, when the Lord called upon them for Repentance, but they repented not.
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The Turtle, the Crane, and the Swallowe, knowe theyr appoynted times, yet Israell knoweth not his time.
The Turtle, the Crane, and the Swallow, know their appointed times, yet Israel Knoweth not his time.
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God sent his Worde, they neglected it, his Prophets, them they slewe, his ovvne Sonne, and him they crucified.
God sent his Word, they neglected it, his prophets, them they slew, his own Son, and him they Crucified.
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Still they were carelesse, like the olde worlde before the flood.
Still they were careless, like the old world before the flood.
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And so GOD shut them out of Tyme, for that vvhen they had Time, they abused the commoditie thereof in the world.
And so GOD shut them out of Time, for that when they had Time, they abused the commodity thereof in the world.
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If these people had considered of theyr peace, they had not prouoked Christes eyes to distill into teares:
If these people had considered of their peace, they had not provoked Christ's eyes to distil into tears:
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But as fast as Christ drevve them forwardes, sinne and sathan drew them backwards:
But as fast as christ drew them forwards, sin and sathan drew them backwards:
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euer-more sounding in their eares this so pleasing and so plausible a lesson, It is not yet time, time is not yet.
evermore sounding in their ears this so pleasing and so plausible a Lesson, It is not yet time, time is not yet.
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See howe continuance of sinne breedes custome, & when custome entereth, Gods grace auoydeth, and so the Temple of God becomes a denne of theeues.
See how Continuance of sin breeds custom, & when custom entereth, God's grace avoideth, and so the Temple of God becomes a den of thieves.
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For, Consuetudo peccandi tollit sensum peccati: Custome in sinne, takes away al sence and feeling of sinne:
For, Consuetudo Peccandi Tollit sensum peccati: Custom in sin, Takes away all sense and feeling of sin:
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and so beeing once past sence and feeling, the body becomes dead, without motion, life or soule in it.
and so being once past sense and feeling, the body becomes dead, without motion, life or soul in it.
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Note the degrees of sinne in sinfull men, first they grow wicked, then obstinate, then desperate,
Note the Degrees of sin in sinful men, First they grow wicked, then obstinate, then desperate,
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like Caine, posting it from one sinne to another, at last a griping worme of conscience seazeth vpon theyr soules,
like Cain, posting it from one sin to Another, At last a gripping worm of conscience seizeth upon their Souls,
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as the deuils entered into the heard of Swine. And then they cry out in a desperate rage:
as the Devils entered into the herd of Swine. And then they cry out in a desperate rage:
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Whosoeuer findes me, shall sley me. Whosoever finds me, shall slay me.
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Not much different from this, is that destinction of the learned, wherein they make foure degrees of a sinner. The first, in voluntary delectation. The second, in cōsent. Not much different from this, is that distinction of the learned, wherein they make foure Degrees of a sinner. The First, in voluntary delectation. The second, in consent.
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The third, in fulfilling it by worke. The fourth, in continuance.
The third, in fulfilling it by work. The fourth, in Continuance.
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VVherein whosoeuer is once buried, is hardly raised to life againe without earnest prayer vnto God,
Wherein whosoever is once buried, is hardly raised to life again without earnest prayer unto God,
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& many teares on his owne behalfe.
& many tears on his own behalf.
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And therefore it is said, Languor prolixior grauat medicū: but languorem breuem praecidit medicus: A long vlcerat sore troubles the Phisition,
And Therefore it is said, Languor prolixior grauat medicū: but languorem breuem praecidit medicus: A long vlcerat soar Troubles the physician,
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but a greene wound is easilie launced. It followeth, Tut now they are hid from thine eyes.
but a green wound is Easily lanced. It follows, Tut now they Are hid from thine eyes.
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This call of Christ in this place, was as it were the third Cocke to warne these people to repent.
This call of christ in this place, was as it were the third Cock to warn these people to Repent.
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The sinner cannot say, but he hath been called. Herod had a call, when Iohn preached vnto him.
The sinner cannot say, but he hath been called. Herod had a call, when John preached unto him.
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That other Herode had a call, when he felt a desire to see Christ. What a call had Pilat, when he was made to vnderstand the innocencie of Christ.
That other Herod had a call, when he felt a desire to see christ. What a call had Pilat, when he was made to understand the innocence of christ.
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And so Ierusalem had a call, & that a loud call by Christ himselfe, preaching vnto them euery day in theyr Temple,
And so Ierusalem had a call, & that a loud call by christ himself, preaching unto them every day in their Temple,
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and working so many miracles before them, which made Christ vtter with weeping eyes, thys sentence so full of sweet compassion, Oh, if thou hadst knowne, at least in this thy day, those things that belong vnto thy peace.
and working so many Miracles before them, which made christ utter with weeping eyes, this sentence so full of sweet compassion, O, if thou Hadst known, At least in this thy day, those things that belong unto thy peace.
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Now I come to particular application, & so conclude. When we come to our citties & townes, as Christ came to Ierusalem:
Now I come to particular application, & so conclude. When we come to our cities & Towns, as christ Come to Ierusalem:
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& do cleerelie behold (as we cannot chuse but see) the manifolde pollutions,
& do clearly behold (as we cannot choose but see) the manifold pollutions,
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and sinnes in them committed, haue not we cause to take vp a lamentation, and to weepe for our Ierusalem of England, together with our other Citties and Townes:
and Sins in them committed, have not we cause to take up a lamentation, and to weep for our Ierusalem of England, together with our other Cities and Towns:
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and may not vvee as iustly proclaime with Christ in this place:
and may not we as justly proclaim with christ in this place:
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Oh, if you had knowne, at least now in this your day, the things that belong to your peace. O, if you had known, At least now in this your day, the things that belong to your peace.
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VVee are as sinfull as euer the men of Ierusalem vvere.
We Are as sinful as ever the men of Ierusalem were.
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Nay, our sinnes exceede theyrs, both in quantitie, qualitie, number, and nature, euery way beyonde comparison;
Nay, our Sins exceed theirs, both in quantity, quality, number, and nature, every Way beyond comparison;
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And may not our eyes then streame foorth teares, for that vvee are they that do not knovv nor regarde the day of our visitation.
And may not our eyes then stream forth tears, for that we Are they that do not know nor regard the day of our Visitation.
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These dissolute Iewes liued securely, too too much presuming vpon Gods long tolerance and lenitie.
These dissolute Iewes lived securely, too too much presuming upon God's long tolerance and lenity.
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Besides, for that they had the Temple of God amongst them, & the Arke of his Couenaunt, which promised blessing and life for euer-more, they waxed the more carelesse, & mistrusted nothing.
Beside, for that they had the Temple of God among them, & the Ark of his Covenant, which promised blessing and life for evermore, they waxed the more careless, & Mistrusted nothing.
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Yet more then all this, they trusted in the strength of their citty, & in the wise gouernment of theyr sage Senators,
Yet more then all this, they trusted in the strength of their City, & in the wise government of their sage Senators,
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and in the multitude of theyr horses & Chariots.
and in the multitude of their Horses & Chariots.
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But all deceaued them, to iustifie the truth of that Scripture, Cursed is hee that maketh flesh his arme.
But all deceived them, to justify the truth of that Scripture, Cursed is he that makes Flesh his arm.
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Yea, the Emperour Titus himselfe confessed, it had been a thing in humaine reason impossible to ouercome it.
Yea, the Emperor Titus himself confessed, it had been a thing in human reason impossible to overcome it.
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The Prophet Ieremie confirming the same.
The Prophet Ieremie confirming the same.
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The Kings of the earth, and all the inhabitants of the world, would not haue beleeued that the aduersary and the enemy, should haue entred into the gates of Ierusalem.
The Kings of the earth, and all the inhabitants of the world, would not have believed that the adversary and the enemy, should have entered into the gates of Ierusalem.
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But theyr false confidence deceiued thē, GOD had so disposed, that euen at Easter, when there came infinite multitudes from all places to Ierusalem to worship the Citty should then be besieged.
But their false confidence deceived them, GOD had so disposed, that even At Easter, when there Come infinite Multitudes from all places to Ierusalem to worship the city should then be besieged.
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And there were gathered together at one tyme, about thirty hundred thousand, as Iosephus testifieth.
And there were gathered together At one time, about thirty hundred thousand, as Iosephus Testifieth.
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In that bloody stratageme so many thousands left theyr liues, that it greeued the very enemies that came to take it:
In that bloody stratagem so many thousands left their lives, that it grieved the very enemies that Come to take it:
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And it was commaunded by the Emperour vpon view of the dead bodies, that so many as remained aliue, should not bee slaine, but be sold.
And it was commanded by the Emperor upon view of the dead bodies, that so many as remained alive, should not be slain, but be sold.
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And the residue of the Iewes were had in so vile a reckoning, that thirtie of them were valued but at one penny:
And the residue of the Iewes were had in so vile a reckoning, that thirtie of them were valued but At one penny:
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as they valued Christ our Lorde but at thirty siluerlings, so God in his iust iudgement, prized thirtie of them to be woorth but one siluerling,
as they valued christ our Lord but At thirty silverlings, so God in his just judgement, prized thirtie of them to be worth but one silverling,
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and that to be a coyne of the smallest value. Most Writers hold it to be but a farthing.
and that to be a coin of the Smallest valve. Most Writers hold it to be but a farthing.
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And at this day they are accounted the most cōtemptible nation in the world Yea, the very name of a Iewe is odious,
And At this day they Are accounted the most contemptible Nation in the world Yea, the very name of a Iewe is odious,
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and it is not so much as once mentioned vvithout disdaine. And thus was Ierusalem defaced:
and it is not so much as once mentioned without disdain. And thus was Ierusalem defaced:
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thus were the peculiar people of God become no people, & the citty that once was Shem, the glory of the world,
thus were the peculiar people of God become no people, & the City that once was Shem, the glory of the world,
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nowe become the shame of the world, wherein may not bee found one stone vpon a stone,
now become the shame of the world, wherein may not be found one stone upon a stone,
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because they regarded not to know the day of theyr visitation.
Because they regarded not to know the day of their Visitation.
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So it pleased the most iust Iehouah to reuenge that place, where our Lord was crucified, and where the blood of Gods saints was spilt vpon the ground like water.
So it pleased the most just Jehovah to revenge that place, where our Lord was Crucified, and where the blood of God's Saints was spilled upon the ground like water.
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Hence let vs grow wise, and learne by Ierusalems fall to stand. Let the shrubs tremble when the tall Cedar trees are throwne downe.
Hence let us grow wise, and Learn by Ierusalems fallen to stand. Let the shrubs tremble when the tall Cedar trees Are thrown down.
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Si hoc fit in viridi, quid fiet de arid•? if this were done in the greene tree what shall become of the dry? If God spared not Ierusalem,Si hoc fit in viridi, quid fiet de arid•? if this were done in the green tree what shall become of the dry? If God spared not Ierusalem,
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because the people thereof knewe not theyr peace, shall he spare vs, that know not our peace?
Because the people thereof knew not their peace, shall he spare us, that know not our peace?
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Neuer did so many Prophets cry at once in our streets, as at this day they do throghout the whole Land, from Dan to Beerseba, from Douer to Saint Dauys, from Barwicke to the Mount, Court, Citty, and Country:
Never did so many prophets cry At once in our streets, as At this day they do throughout the Whole Land, from Dan to Beersheba, from Douer to Saint Dauys, from Barwicke to the Mount, Court, city, and Country:
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but who doth listen to the voyce of the Cryer?
but who does listen to the voice of the Crier?
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Neuer was the vvorde more plentifullie taught, neuer more contemptuously reckoned, neuer more talking of it,
Never was the word more plentifully taught, never more contemptuously reckoned, never more talking of it,
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but neuer lesse walking after it: many that can speak well, too too fewe that can doe well.
but never less walking After it: many that can speak well, too too few that can do well.
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And so we deferre our conuersion.
And so we defer our conversion.
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till our confusion ouertake vs, like the Iewes in thys place, who woulde not beleeue, till they smarted for it.
till our confusion overtake us, like the Iewes in this place, who would not believe, till they smarted for it.
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Well, if wee perseuer and runne on the score with him as we doe, certainly a Iubilee of yeeres cannot passe ouer vs, till our iudgement come.
Well, if we persever and run on the score with him as we do, Certainly a Jubilee of Years cannot pass over us, till our judgement come.
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For the word is the same now it was then, and GOD is the same to day,
For the word is the same now it was then, and GOD is the same to day,
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and yesterday, and the same for euer.
and yesterday, and the same for ever.
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Therefore, while the kingdome of grace is with vs, let vs holde it, least in despysing it, wee lose a better Paradice than Adam did.
Therefore, while the Kingdom of grace is with us, let us hold it, lest in despising it, we loose a better Paradise than Adam did.
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VVee liue in that age wherein wee may beholde the starre-bright cleerenes of that glory,
We live in that age wherein we may behold the starbright clearness of that glory,
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and the fulnesse of that peace which the Kings of the earth, & the mighty men before vs haue desired to see,
and the fullness of that peace which the Kings of the earth, & the mighty men before us have desired to see,
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but might not attaine vnto it: all which doth agrauat our sinnes the more:
but might not attain unto it: all which does agrauat our Sins the more:
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for by howe much more plentifully GOD shines among vs in his graces, by so much the sorer-will our punishment be.
for by how much more plentifully GOD shines among us in his graces, by so much the sorer-will our punishment be.
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For if the Worde, when it was spoken by Angels, was stedfast: and euery transgression and disobedience receiued a iust recompence of reward:
For if the Word, when it was spoken by Angels, was steadfast: and every Transgression and disobedience received a just recompense of reward:
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howe shall vvee escape if vvee neglect so great saluation, which was first preached by the Lord him selfe,
how shall we escape if we neglect so great salvation, which was First preached by the Lord him self,
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and after was confirmed of them that heard him.
and After was confirmed of them that herd him.
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Pyndarus writeth, that it was counted a happy Citty on the which it was thought that golde did raine.
Pyndarus Writeth, that it was counted a happy city on the which it was Thought that gold did rain.
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If any Citty bee so, then hath God poured this blessing vppon vs and our Citties of England, in an extraordinary measure.
If any city be so, then hath God poured this blessing upon us and our Cities of England, in an extraordinary measure.
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It is seene in the wealth, the peace, and godly securitie that wee haue nowe a long time inioyed.
It is seen in the wealth, the peace, and godly security that we have now a long time enjoyed.
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Euery man now liues vnder his owne Vine, and vnder his owne figgetree: so that our houses may seeme vnto vs so many Tabernacles of rest.
Every man now lives under his own Vine, and under his own Fig tree: so that our houses may seem unto us so many Tabernacles of rest.
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It is seene in the peaceable gouernment, & in the whole frame of our Christian policie.
It is seen in the peaceable government, & in the Whole frame of our Christian policy.
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Euery good man weigh with himselfe the long tranquility, great plenty, peaceable libertie which God hath giuen vs, during the raigne of our most gracious Soueraign, making our daies like the daies of Salomon, in whose time siluer was as plentifull as stones,
Every good man weigh with himself the long tranquillity, great plenty, peaceable liberty which God hath given us, during the Reign of our most gracious Sovereign, making our days like the days of Solomon, in whose time silver was as plentiful as stones,
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and Cedar trees like the wild figgetrees that are abundant in the plaine.
and Cedar trees like the wild Fig trees that Are abundant in the plain.
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These so great blessings from her deriued vnto vs, ought in no wise to be forgottē,
These so great blessings from her derived unto us, ought in no wise to be forgotten,
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for they are indeed for number so many, & for valew so great, as the like haue not beene seene almost in any age.
for they Are indeed for number so many, & for value so great, as the like have not been seen almost in any age.
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First, in hauing the true light of the Gospell so shining among vs: so publiquely receiued; so vniuersally professed; so freely preached.
First, in having the true Light of the Gospel so shining among us: so publicly received; so universally professed; so freely preached.
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Againe, in giuing vs a Prince so vertuous borne among vs, with such peace defending vs, against them that would deuour vs:
Again, in giving us a Prince so virtuous born among us, with such peace defending us, against them that would devour us:
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vvhat coulde God doe more for his Vineyard then hee hath done? so that wee may sing with Dauid, Peace is within our gates, and plenteousnesse within our Palaces.
what could God do more for his Vineyard then he hath done? so that we may sing with David, Peace is within our gates, and plenteousness within our Palaces.
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And againe, Mercy and truth haue met together, righteousnes and peace haue kissed each other. And again, Non est auditus Armorum sonitus in vrbe.
And again, Mercy and truth have met together, righteousness and peace have kissed each other. And again, Non est auditus Armorum sonitus in vrbe.
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That may be truly spoken of vs, vvhich Zephany coulde not iustifie of the people in his time.
That may be truly spoken of us, which Zephany could not justify of the people in his time.
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Our Princes are not as roaring Lyons, our Iudges are not like rauening VVolues, that leaue not the bones till the morrowe.
Our Princes Are not as roaring Lyons, our Judges Are not like ravening VVolues, that leave not the bones till the morrow.
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Our Prophets are not light and wicked persons, polluting the Sanctuarie, and wresting the law. The iust GOD is in the midst of vs, he will doe no iniquitie.
Our prophets Are not Light and wicked Persons, polluting the Sanctuary, and wresting the law. The just GOD is in the midst of us, he will do no iniquity.
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So many England seeme (these infinite blessings that I haue spoken of duly considered) like Eden the pleasant garden planted by the Lord.
So many England seem (these infinite blessings that I have spoken of duly considered) like Eden the pleasant garden planted by the Lord.
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Since God hath performed these great things for vs, which no tongue of man or Angell is sufficiently able to eternize, let vs be thankfull,
Since God hath performed these great things for us, which no tongue of man or Angel is sufficiently able to eternise, let us be thankful,
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and let our gratitude be testified by our obedience, least it be saide of vs that Ierusalem is no better then Samaria.
and let our gratitude be testified by our Obedience, lest it be said of us that Ierusalem is no better then Samaria.
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When Iacob in the 28. of Genesis avvaked out of his sleepe at Bethel, hee sayde, Surely the Lord is in this place, and I was not aware.
When Iacob in the 28. of Genesis awaked out of his sleep At Bethel, he said, Surely the Lord is in this place, and I was not aware.
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So if, when God shall testifie his presence among vs, in his manifold blessings, and we take no notice of it in acknowledging neyther him nor them:
So if, when God shall testify his presence among us, in his manifold blessings, and we take no notice of it in acknowledging neither him nor them:
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we may well say as Jacob did: Of a surety God was in this place, & we were not aware.
we may well say as Jacob did: Of a surety God was in this place, & we were not aware.
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Let vs acknowledge them now wee haue them, for it will be too late when they shall be taken from vs. Bring forth fruites (saith Iohn) woorthy of repentance. So bring forth good works worthy of these blessings.
Let us acknowledge them now we have them, for it will be too late when they shall be taken from us Bring forth fruits (Says John) worthy of Repentance. So bring forth good works worthy of these blessings.
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Wee would all seeme to be hanged with leaues.
we would all seem to be hanged with leaves.
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let vs rather shew that we are hanged with fruites, least we be like the fruitelesse Figge-tree;
let us rather show that we Are hanged with fruits, lest we be like the fruitless Fig tree;
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least wee be like Chorazin & Beth-saida where Christ wrought many miracles, yet they remained faithlesse.
lest we be like Chorazin & Bethsaida where christ wrought many Miracles, yet they remained faithless.
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I beseech you brethren in the bowels of Iesus Christ, make much of the Worde which is preached among you:
I beseech you brothers in the bowels of Iesus christ, make much of the Word which is preached among you:
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for it is euen your life. So termed by Moses in the 32. of Deut.
for it is even your life. So termed by Moses in the 32. of Deuteronomy
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If you will haue a care of your peace, if you will haue Christes eyes to distil with no teares:
If you will have a care of your peace, if you will have Christ's eyes to distil with no tears:
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if you will not greeue the Spirit of God, by whom yee are sealed to the day of redemption.
if you will not grieve the Spirit of God, by whom ye Are sealed to the day of redemption.
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let Ierusalems ruine be to you a cause of rising.
let Ierusalems ruin be to you a cause of rising.
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This profit shoulde bee made of others harmes, like the honny that Sampson found in the dead Lyon.
This profit should be made of Others harms, like the honey that Sampson found in the dead lion.
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Oh that this heere threatned to Ierusalem, were written vppon the tables of our harts with an yron penne,
O that this Here threatened to Ierusalem, were written upon the tables of our hearts with an iron pen,
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or the poynt of a Dyamant, that it might neuer be forgotten Oh that we would yet learne to know our peace,
or the point of a Dyamant, that it might never be forgotten O that we would yet Learn to know our peace,
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and the time of our visitation.
and the time of our Visitation.
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Yet there is time to consider our selues, yet is the acceptable time, yet is the day of saluation,
Yet there is time to Consider our selves, yet is the acceptable time, yet is the day of salvation,
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yet the Sunne of righteousnes shineth, & God calleth to the waters of life. Yet hee cryeth in our eares.
yet the Sun of righteousness shines, & God calls to the waters of life. Yet he Cries in our ears.
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Be lifted vp yee gates, and I will enter in, saith the Lord, and be open vnto me ye euerlasting doores, Be lifted up ye gates, and I will enter in, Says the Lord, and be open unto me you everlasting doors,
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and the King of glory shall come in. and the King of glory shall come in.
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The same Christ our Lorde in the 3. of Reuelation and 20. verse saith, I stand at the doore and knocke,
The same christ our Lord in the 3. of Revelation and 20. verse Says, I stand At the door and knock,
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& if any will heare my voyce, and open to mee, I will come in, and sup with him. & if any will hear my voice, and open to me, I will come in, and sup with him.
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I end in a word with this short exhortation.
I end in a word with this short exhortation.
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As when God made the light, and had it from the darknes, he sayd, Bonum est, it is good.
As when God made the Light, and had it from the darkness, he said, Bonum est, it is good.
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When he had made the firmament, the earth and the seas, he sayd: bonum est, it is good.
When he had made the firmament, the earth and the Seas, he said: bonum est, it is good.
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When hee had made the trees, hearbes, and plants, and all creatures, hee said still bonum est, it is good.
When he had made the trees, herbs, and plants, and all creatures, he said still bonum est, it is good.
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But hauing finished his work of creation, & taking a perfect view of al that he had made, finding that all things did agree & sute together,
But having finished his work of creation, & taking a perfect view of all that he had made, finding that all things did agree & suit together,
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after a kind of heauenly harmony, and more then Geometricall proportion, then he pronounced, Ʋalde bonū est, it was exceeding good.
After a kind of heavenly harmony, and more then Geometrical proportion, then he pronounced, Ʋalde bonū est, it was exceeding good.
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So when good & profitable lawes shall be established among vs, it may be said, bonū est. When Magistrats minister righteous iudgements, dealing truly & vprightlie in their offices, it may be said: bonum est, it is good.
So when good & profitable laws shall be established among us, it may be said, bonū est. When Magistrates minister righteous Judgments, dealing truly & uprightly in their Offices, it may be said: bonum est, it is good.
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Whē the Minister preacheth the word of truth in season, and out of season, and the people doe diligently heare,
When the Minister Preacheth the word of truth in season, and out of season, and the people do diligently hear,
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and reforme theyr liues accordingly, it may be sayd, bonum est. But when there shall be a musicall consent as it were,
and reform their lives accordingly, it may be said, bonum est. But when there shall be a musical consent as it were,
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and a mutuall harmonie of all •hese together, where such matters are duly performed & practized in a Christian policie, it may be said, Valde bonum est, it is exceeding good.
and a mutual harmony of all •hese together, where such matters Are duly performed & practised in a Christian policy, it may be said, Valde bonum est, it is exceeding good.
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And all this will bee easily brought to passe, if wee doe but consider of our peace.
And all this will be Easily brought to pass, if we do but Consider of our peace.
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Now the very God of peace sanctifie vs throughout:
Now the very God of peace sanctify us throughout:
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& I pray God that our soules and bodies may be kept blamelesse to the comming of our Lord Iesus.
& I pray God that our Souls and bodies may be kept blameless to the coming of our Lord Iesus.
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Christ purging the Temple. MATH. 21. 12. And Iesus went into the Temple of God,
christ purging the Temple. MATH. 21. 12. And Iesus went into the Temple of God,
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and cast out them that bought and solde in the Temple, and ouerthrewe the tables of the money-changers,
and cast out them that bought and sold in the Temple, and overthrew the tables of the money-changers,
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& the seates of them that sold Doues:
& the seats of them that sold Dove:
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saying, It is written, My house shall be called the house of prayer, but you haue made it a denne of theeues.
saying, It is written, My house shall be called the house of prayer, but you have made it a den of thieves.
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IN euery action of Christ we may learne to saue our soules, and to shunne those thinges that are enemies to the Spirit of GOD.
IN every actium of christ we may Learn to save our Souls, and to shun those things that Are enemies to the Spirit of GOD.
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By his heauenly doctrine, wee learne heauenly wisedom, by his practize of holy life, example of well liuing, by his miracles, our fayths confirmation,
By his heavenly Doctrine, we Learn heavenly Wisdom, by his practice of holy life, Exampl of well living, by his Miracles, our faiths confirmation,
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and here in this place, by his entrance into the Temple we learne deuotion. He entered into the Temple.
and Here in this place, by his Entrance into the Temple we Learn devotion. He entered into the Temple.
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Within this Temple were his professed enemies, the Scribes and Pharisees, yet hether hee would enter to expresse his zeale, and kingly authoritie.
Within this Temple were his professed enemies, the Scribes and Pharisees, yet hither he would enter to express his zeal, and kingly Authority.
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He entered once into the Desert, signifying the temptations, where-vnto the chyldren of God are subiect.
He entered once into the Desert, signifying the temptations, whereunto the children of God Are Subject.
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Another time hee entred into a shippe, shewing the perrill of Christians. Hee entered into Zacheus his house, shewing the humilitie that must be in Christians.
another time he entered into a ship, showing the peril of Christians. He entered into Zacchaeus his house, showing the humility that must be in Christians.
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He entered into iudgement when he was condemned, shewing the persecution of Christians. He entred vp vpon his Crosse, shewing the patience of Christians:
He entered into judgement when he was condemned, showing the persecution of Christians. He entered up upon his Cross, showing the patience of Christians:
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and in this place he entred into the Temple shewing the deuotion that must bee in Christians.
and in this place he entered into the Temple showing the devotion that must be in Christians.
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Christ loued the Temple, and therefore he would enter into the Temple, and holy men that haue theyr names from Christ, must also cary the like affectiō that was in Christ.
christ loved the Temple, and Therefore he would enter into the Temple, and holy men that have their names from christ, must also carry the like affection that was in christ.
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They must loue the templ• & they must learne to say with Dauid, The zeale of thine house hath euen eaten me vp.
They must love the templ• & they must Learn to say with David, The zeal of thine house hath even eaten me up.
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And againe, I haue loued the habitation of thy house, and the place where thyne honour dwelleth.
And again, I have loved the habitation of thy house, and the place where thine honour dwells.
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Many there be that enter into the Temple of God, but fewe there be that enter in like Christ in this place, for deuotion and zeale.
Many there be that enter into the Temple of God, but few there be that enter in like christ in this place, for devotion and zeal.
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VVee reade of Antiochus, in the first of Mac. verse 23. and in the 2. of Mac. 5. that he entred into the Temple,
We read of Antiochus, in the First of Mac. verse 23. and in the 2. of Mac. 5. that he entered into the Temple,
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but hee entred in like a theefe:
but he entered in like a thief:
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for he robbed the Temple of God, and tooke out of it the golden Altar, the Candlesticks, the pouring vessels, the golden vestments,
for he robbed the Temple of God, and took out of it the golden Altar, the Candlesticks, the pouring vessels, the golden vestments,
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& the precious Iewels, and treasure of infinite value.
& the precious Jewels, and treasure of infinite valve.
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The like doe we read of that not so olde as wicked Athenyan, whose name is there omitted,
The like doe we read of that not so old as wicked Athenyan, whose name is there omitted,
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because the Author of the booke reckoned him as a vile person, not worthie to be mentioned in holy writ.
Because the Author of the book reckoned him as a vile person, not worthy to be mentioned in holy writ.
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He also en•red into the Temple, but he entered in to •rophane it, and to fill it full with dissolu•ion, and gluttony.
He also en•red into the Temple, but he entered in to •rophane it, and to fill it full with dissolu•ion, and gluttony.
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Nichanor another instrument suborned •y sathan to rise vp against God, and to de•ace religion, purposed to enter into Gods •ouse,
Nichanor Another Instrument suborned •y sathan to rise up against God, and to de•ace Religion, purposed to enter into God's •ouse,
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but himselfe vttered his wicked in•ention, When I come againe (saith he) I will •urne vp this house.
but himself uttered his wicked in•ention, When I come again (Says he) I will •urne up this house.
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And so Belshazar in •he 5. of Daniel, caused his Lords to go in•o the Temple,
And so Belshazzar in •he 5. of daniel, caused his lords to go in•o the Temple,
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& thence to bring him the •olden vessels, that himselfe, his wiues, and •oncubines might drink in them.
& thence to bring him the •olden vessels, that himself, his wives, and •oncubines might drink in them.
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And these buyers and sellers heere, cast out by our Sauiour Christ, entered the temple,
And these buyers and sellers Here, cast out by our Saviour christ, entered the temple,
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but not for any holy practise to pray, or praise God in it, but to pollute it and to abuse it, in making the house of God a shop of merchandize.
but not for any holy practice to pray, or praise God in it, but to pollute it and to abuse it, in making the house of God a shop of merchandise.
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In all these wicked men there vvas not found deuotion, but pollution, vncleannes of hart. Sinfulnesse had so possessed them, that they seemed to haue solde themselues to worke impietie, like Ahab.
In all these wicked men there was not found devotion, but pollution, uncleanness of heart. Sinfulness had so possessed them, that they seemed to have sold themselves to work impiety, like Ahab.
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But thys their monstrous sacriledge & horrible prophanation of Gods Temple, escaped not vnpunished. For in the same place where theyr faultes are mentioned, their iudgements are likewise recorded.
But this their monstrous sacrilege & horrible profanation of God's Temple, escaped not unpunished. For in the same place where their Faults Are mentioned, their Judgments Are likewise recorded.
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Antiochus was striken with a remedilesse payne in his bowels, and he died most lothsomly: the wormes issuing out of his bodie in great abundance.
Antiochus was stricken with a remediless pain in his bowels, and he died most loathsomely: the worms issuing out of his body in great abundance.
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Nicanor was the first man that was slaine in the battell, after the Armies had met.
Nicanor was the First man that was slain in the battle, After the Armies had met.
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His head and right hand were smitten off, and hanged vpon the gates of Ierusalem.
His head and right hand were smitten off, and hanged upon the gates of Ierusalem.
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Belshazar in the prime of his pride, and when he was most merry, carowsing vvine in his golden vessels, was striken to a dump when he saw the hideous hande vppon the wall, penning his tragicall end, and ruine of his kingdome.
Belshazzar in the prime of his pride, and when he was most merry, carousing wine in his golden vessels, was stricken to a dump when he saw the hideous hand upon the wall, penning his tragical end, and ruin of his Kingdom.
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That night was Belshazer slaine, and forced to resigne at once both life and kingdome.
That night was Belshazer slain, and forced to resign At once both life and Kingdom.
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So as the wicked plow vpon Gods backe large & long furrowes, the furrowes of iniquitie:
So as the wicked blow upon God's back large & long furrows, the furrows of iniquity:
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so God also ploweth vppon theyr backs, he trampleth vpon them at his pleasure:
so God also ploweth upon their backs, he trampleth upon them At his pleasure:
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and this will hee doe to all them that seeke to dishonour GOD, by stablishing theyr owne honour.
and this will he do to all them that seek to dishonour GOD, by establishing their own honour.
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To iustifie that which the propheticall King hath published long agoe:
To justify that which the prophetical King hath published long ago:
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Surely God will arise, and his enemies shall be scattered, they also that hate him, shall flee before him. Surely God will arise, and his enemies shall be scattered, they also that hate him, shall flee before him.
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As the smoake vanisheth, so shalt thou driue them away, and as the waxe melteth before the fire,
As the smoke Vanishes, so shalt thou driven them away, and as the wax melts before the fire,
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so shall the wicked perrish at the presence of God. Let vs then betimes aduise our selues:so shall the wicked perish At the presence of God. Let us then betimes advise our selves:
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by these mens falls to learne to stand, and by theyr punishments to hate their sinnes,
by these men's falls to Learn to stand, and by their punishments to hate their Sins,
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least wee be ouer-taken with the same condemnation. This lesson ought we to learne euen in the sinners schoole:
lest we be overtaken with the same condemnation. This Lesson ought we to Learn even in the Sinners school:
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and thus should we from other mens sinnes deriue instruction to our selues, as Salomon did to himselfe in the 24. of the Prouerbs,
and thus should we from other men's Sins derive instruction to our selves, as Solomon did to himself in the 24. of the Proverbs,
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vvhen hee passed by the fields of the slothfull, & sawe it all couered with weedes.
when he passed by the fields of the slothful, & saw it all covered with weeds.
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Let vs know then, that if deuotion call vs not hether, our entrance is in vaine.
Let us know then, that if devotion call us not hither, our Entrance is in vain.
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If the Pharisee when he entered into the Temple had carried with him deuotion, as he caried pride with him when he iustified himselfe, hee had not lost that which the publican found, to teach vs to come as the publican, that is in humilitie, if we will find mercy.
If the Pharisee when he entered into the Temple had carried with him devotion, as he carried pride with him when he justified himself, he had not lost that which the publican found, to teach us to come as the publican, that is in humility, if we will find mercy.
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Many come to the Temple, but fewe come as they should:
Many come to the Temple, but few come as they should:
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as a number in Christes time came to the Sinagoues to see him, and to heare him,
as a number in Christ's time Come to the Synagogues to see him, and to hear him,
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but yet fewe there vvere that drew fayth and deuotion from him, as the woman drew vertue from him by touching but his hem.
but yet few there were that drew faith and devotion from him, as the woman drew virtue from him by touching but his hem.
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Herod desired to see Christ, but it was for that hee looked that Christ should worke some miracle before him.
Herod desired to see christ, but it was for that he looked that christ should work Some miracle before him.
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In another place wee read of vvhole companies following him, but not for the doctrine he taught them,
In Another place we read of Whole companies following him, but not for the Doctrine he taught them,
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but rather for the bellies sake, as they that sayd, Rabby, vvhen cammest thou hether? The Scribes & Pharisees slocked to the temple to heare Christ preach,
but rather for the bellies sake, as they that said, Rabbi, when cammest thou hither? The Scribes & Pharisees slock to the temple to hear christ preach,
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but it was to intangle hym in his words.
but it was to entangle him in his words.
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So is it nowe with vs, all will come to the Temple, all will present themselues, some for feare of lawe, some in hypocrisie vvill come,
So is it now with us, all will come to the Temple, all will present themselves, Some for Fear of law, Some in hypocrisy will come,
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because they will pretend a shewe of religion, and so bee reputed as honest men as any within theyr neighbourhood;
Because they will pretend a show of Religion, and so be reputed as honest men as any within their neighbourhood;
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other for fashion sake, few or none for cōscience will present themselues to the Lord in pure deuotion, as Christ did here.
other for fashion sake, few or none for conscience will present themselves to the Lord in pure devotion, as christ did Here.
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The note of instruction then to be raised from this example of Christ is this. VVee must learne how to enter into Gods Temple, that our seruice and ministery there,
The note of instruction then to be raised from this Exampl of christ is this. We must Learn how to enter into God's Temple, that our service and Ministry there,
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when we come may be accepted.
when we come may be accepted.
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For as Paule said to the Philippians, Many walke, of whom I haue tolde you often,
For as Paul said to the Philippians, Many walk, of whom I have told you often,
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and now tell you weeping, that they are the enemies of the Crosse of Christ. and now tell you weeping, that they Are the enemies of the Cross of christ.
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So may it be sayd, That many enter into the Temple of GOD, as if they were the enemies of the crosse of Christ.
So may it be said, That many enter into the Temple of GOD, as if they were the enemies of the cross of christ.
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Like the buyers and sellers in this place, that entered in, both to corupt themselues, & the Temple.
Like the buyers and sellers in this place, that entered in, both to corrupt themselves, & the Temple.
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Hee that will enter then as hee ought, must first consider of the place vvhether hee presseth. It is the Temple:
He that will enter then as he ought, must First Consider of the place whether he Presseth. It is the Temple:
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more then that, it is Gods Temple;
more then that, it is God's Temple;
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nay yet more, it is Gods house, the place where God dwelleth, and it is the very Arke of his presence:
nay yet more, it is God's house, the place where God dwells, and it is the very Ark of his presence:
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and vnto it hath hee appoynted blessing and life for euermore. Wee seeke men commonly at theyr houses, for there is theyr continuall dwelling:
and unto it hath he appointed blessing and life for evermore. we seek men commonly At their houses, for there is their continual Dwelling:
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So if wee will finde God, wee must seeke him at his house, as Ioseph and Mary did: his house is the Temple.
So if we will find God, we must seek him At his house, as Ioseph and Mary did: his house is the Temple.
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So then, both in regard of the place whether we come, and of the person to whom we come, wee are to bee armed with reuerence.
So then, both in regard of the place whither we come, and of the person to whom we come, we Are to be armed with Reverence.
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Iacob found the Angell in Bethell, and wee must come to Bethell before wee can finde the Angell, that is, Christ.
Iacob found the Angel in Bethell, and we must come to Bethell before we can find the Angel, that is, christ.
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Wee must free our selues from corruption, before we enter in hether, & the means to effect that, is by aduising our selues of the place and person.
we must free our selves from corruption, before we enter in hither, & the means to Effect that, is by advising our selves of the place and person.
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In the fift of Exodus, when God appeared to Moses, hee called the place Terram sanctam, a holy place,
In the fift of Exodus, when God appeared to Moses, he called the place Terram Sanctam, a holy place,
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and hee might not tread vppon it, till first hee had put off his shooes:
and he might not tread upon it, till First he had put off his shoes:
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and so we must put off our shooes of carnalitie before we enter into this holie place.
and so we must put off our shoes of carnality before we enter into this holy place.
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In the 28. of Genesis, when God appeared to Iacob, he called the place Terram terribilem, a fearefull place:
In the 28. of Genesis, when God appeared to Iacob, he called the place Terram terribilem, a fearful place:
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so the Temple of God is also a fearefull place: it is both fearefull and holy.
so the Temple of God is also a fearful place: it is both fearful and holy.
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It is a terrible place to them that make no conscience howe they enter in, vvith vncircumcized hearts and hands.
It is a terrible place to them that make no conscience how they enter in, with vncircumcized hearts and hands.
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For to such God is a cōsuming fire, as he consumed Nadab and Abihu, euen in the Temple, making of a place of refuge a place of terror:
For to such God is a consuming fire, as he consumed Nadab and Abihu, even in the Temple, making of a place of refuge a place of terror:
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for that they regarded not with what fire theyr sacrifice was kindled. But it is a holy place to them that come in holines, and deuotion;
for that they regarded not with what fire their sacrifice was kindled. But it is a holy place to them that come in holiness, and devotion;
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to them that before hand prepare thēselues, as Moses prepared himselfe before hee aduentured to come neere the flaming bush.
to them that before hand prepare themselves, as Moses prepared himself before he adventured to come near the flaming bush.
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In the 40. of Exodus, Aaron & his sons might not enter into the Sanctuary vvith vnwashen hands, nevther might they minister in the Priestes office, but in theyr holy garments.
In the 40. of Exodus, Aaron & his Sons might not enter into the Sanctuary with unwashen hands, nevther might they minister in the Priests office, but in their holy garments.
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Why then we must knowe that somewhat is to be doone, before wee enter into Gods Sanctuary,
Why then we must know that somewhat is to be done, before we enter into God's Sanctuary,
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before wee presume to presse into the presence of GOD, wee must prepare our selues,
before we presume to press into the presence of GOD, we must prepare our selves,
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& we must cleuse our soules from all corruption, wee must purifie first our owne temples, our bodies, and soules:
& we must cleuse our Souls from all corruption, we must purify First our own Temples, our bodies, and Souls:
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for it is sayd, Estis vos templum Dei: your bodies are the Temples of the holy Ghost,
for it is said, Ye are vos Templum Dei: your bodies Are the Temples of the holy Ghost,
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therfore glorifie God in your bodies, & in your soules, for they are Gods.
Therefore Glorify God in your bodies, & in your Souls, for they Are God's
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Otherwise, if this reuerent preparation be not made, well wee may thrust in our selues among others into Gods Temple,
Otherwise, if this reverent preparation be not made, well we may thrust in our selves among Others into God's Temple,
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like as these buyers and sellers intruded thēselues, but we haue no comfort in so comming,
like as these buyers and sellers intruded themselves, but we have no Comfort in so coming,
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and wee must looke to be throwne out, as they were, and as the vnworthy commer to the mariage of the Kings sonne was cast out,
and we must look to be thrown out, as they were, and as the unworthy commer to the marriage of the Kings son was cast out,
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because hee brought not with him vestem nuptialem, a wedding-garment. This is to come vnreuerently & vnworthily:
Because he brought not with him Vestment nuptialem, a Wedding garment. This is to come unreverently & unworthily:
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and such shall not bee accepted, because they offer vp the sacrifice of fooles, as Salomon noteth.
and such shall not be accepted, Because they offer up the sacrifice of Fools, as Solomon notes.
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In the 22. of the Reuel. no vncleane thing might enter into the new Ierusalē: so no vncleane thing should enter our bodies, our earthly Ierusalem.
In the 22. of the Revel. no unclean thing might enter into the new Ierusalē: so no unclean thing should enter our bodies, our earthly Ierusalem.
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It is written of Abraham, that when hee went to sacrifice his sonne, he left his Asses at the foote of the hill:
It is written of Abraham, that when he went to sacrifice his son, he left his Asses At the foot of the hill:
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So when wee haue a purpose to sacrifice our selues vnto God, wee must leaue our sinnes and corruptions behind vs, as he did his asses.
So when we have a purpose to sacrifice our selves unto God, we must leave our Sins and corruptions behind us, as he did his asses.
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Our cares, and our corruptions may not enter in with vs, but wee must leaue them without,
Our Cares, and our corruptions may not enter in with us, but we must leave them without,
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as a man leaues his shadowe at the doore when he enters into the house.
as a man leaves his shadow At the door when he enters into the house.
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Consider when wee are going out from our houses, we are going out frō our selues,
Consider when we Are going out from our houses, we Are going out from our selves,
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and from our vanities, and when vvee are come to the Temple, we are com to God:
and from our vanities, and when we Are come to the Temple, we Are come to God:
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God & our soules are heere met together, like Abraham & Lazarus in the heauens.
God & our Souls Are Here met together, like Abraham & Lazarus in the heavens.
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As the Israelites durst not come to the Mount where God spake, till they had washed their clothes,
As the Israelites durst not come to the Mount where God spoke, till they had washed their clothes,
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& sanctified themselues, so may not we presume to enter into Gods Temple, till wee haue washed our clothes, our menstruous raggs of sinfulnes;
& sanctified themselves, so may not we presume to enter into God's Temple, till we have washed our clothes, our menstruous rags of sinfulness;
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like the Spousesse in the Canti•les, who had vvashed her feete, and changed her rayments, when she went to meet her Spouse.
like the Spouses in the Canti•les, who had washed her feet, and changed her raiments, when she went to meet her Spouse.
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And to this purpose it is saide; Keepe my Sabbath, & reuerence my Sanctuary.
And to this purpose it is said; Keep my Sabbath, & Reverence my Sanctuary.
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And to this purpose wee haue our preparations before the Sabbath, which we call the Sabbath Eeue:
And to this purpose we have our preparations before the Sabbath, which we call the Sabbath Eeue:
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and on the Sabbath, our morning sacrifice, and our euening incense.
and on the Sabbath, our morning sacrifice, and our evening incense.
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Yea, and the bells that sounde in our eares doe giue vs summons for this reuerence,
Yea, and the Bells' that sound in our ears do give us summons for this Reverence,
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as Aaron gaue notice of his entrance into the Sanctuarie by the sounde of those golden belles, which were fastned to the skyrts of his robe.
as Aaron gave notice of his Entrance into the Sanctuary by the sound of those golden Bells, which were fastened to the skyrts of his robe.
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In a worde, not to make a long amplification in so cleere a matter: by this enterance of Christ wee learne two things, first his godly care:
In a word, not to make a long amplification in so clear a matter: by this Entrance of christ we Learn two things, First his godly care:
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secondly, the effect of his carefulnes.
secondly, the Effect of his carefulness.
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In this chapter tis especially noted, that as soone as he came into the Citty, he made hast to goe visit the Temple.
In this chapter this especially noted, that as soon as he Come into the city, he made haste to go visit the Temple.
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Wee doe not reade that he first entred into any house, to refresh himselfe, or to ease his body, beeing by all likelihoode ouer-wearied with long trauell:
we do not read that he First entered into any house, to refresh himself, or to ease his body, being by all likelihood overwearied with long travel:
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for he had come from Iericho, to Beth-phage, and to Bethany, and so to Ierusalem.
for he had come from Jericho, to Bethphage, and to Bethany, and so to Ierusalem.
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But all this notwithstanding, to the Temple hee goes, to teach vs principally to be carefull in the seruice of God,
But all this notwithstanding, to the Temple he Goes, to teach us principally to be careful in the service of God,
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before vvee minister to our selues or other, in the businesses of this world.
before we minister to our selves or other, in the businesses of this world.
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Wee must first serue God, and then our selues, as Eliah sayde to the woman of Sarepsah:
we must First serve God, and then our selves, as Elijah said to the woman of Sarepsah:
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Bake mee a Cake first, and then after prepare for thee & thy familie. So vnto vs God saith;Bake me a Cake First, and then After prepare for thee & thy family. So unto us God Says;
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First offer me a sacrifice of holines, and than minister to thy selfe and thine. First seeke the kingdome of God, and the righteousnes thereof:
First offer me a sacrifice of holiness, and than minister to thy self and thine. First seek the Kingdom of God, and the righteousness thereof:
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but we seeke our owne things first.
but we seek our own things First.
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First wee serue the worlde and our lusts, and our vanities, and God is serued eyther not at all, or after all.
First we serve the world and our Lustiest, and our vanities, and God is served either not At all, or After all.
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After sin, and after the word, and after the deuill. He entered into the Temple. In the Temple giue to GOD all holie worshippe:
After since, and After the word, and After the Devil. He entered into the Temple. In the Temple give to GOD all holy worship:
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there is the place where our Lampes ought to be continually burning, kindled with the fire of zeale & deuotion.
there is the place where our Lamps ought to be continually burning, kindled with the fire of zeal & devotion.
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There ought wee to hold vp pure hands & harts vnto God, praysing him continuallie without ceasing:
There ought we to hold up pure hands & hearts unto God, praising him continually without ceasing:
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and in pouring out infinite Halle-lu-iahs, like those Saints in the Reuelation, vnto him that was,
and in pouring out infinite Hallelujahs, like those Saints in the Revelation, unto him that was,
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and is, and is to come. This is called by our Sauiour.
and is, and is to come. This is called by our Saviour.
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Vnum necessarium, that one necessary thing, and the Better part, which cannot be taken from vs. Christ was carefull,One Necessary, that one necessary thing, and the Better part, which cannot be taken from us christ was careful,
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and hee was willing to visit the Temple, for it was the first thing hee did after hee had se•te foote within the streetes of Ierusalem.
and he was willing to visit the Temple, for it was the First thing he did After he had se•te foot within the streets of Ierusalem.
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He that will serue God, must serue him willingly, we must come to the Church in a voluntarie affection, not by constraint,
He that will serve God, must serve him willingly, we must come to the Church in a voluntary affection, not by constraint,
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as doe the Church-papists in our age:
as do the Church papists in our age:
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For they enter in by compulsion, for feare of Lawe, and the Princes displeasure, not for conscience.
For they enter in by compulsion, for Fear of Law, and the Princes displeasure, not for conscience.
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Or if it bee loue that drawes thē thither:
Or if it be love that draws them thither:
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it is the loue they beare to theyr houses and lands, not for the loue they haue to Christ,
it is the love they bear to their houses and Lands, not for the love they have to christ,
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or his Gospell, whom they haue denyed, in denying his truth. Such mens roome is better then theyr company:
or his Gospel, whom they have denied, in denying his truth. Such men's room is better then their company:
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and they goe forth as they cam in: onely a little water is sprinckled, which presently fals of, faster then it lighted on.
and they go forth as they cam in: only a little water is sprinkled, which presently falls of, faster then it lighted on.
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These are they that like temporary menpleasers do only serue the time to serue their turne, hoping whē time wil turne, that they may turne with time.
These Are they that like temporary menpleasers do only serve the time to serve their turn, hoping when time will turn, that they may turn with time.
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These serue God, as Nabucadnezars chaplains serued their idol god, God Bell, they serued Bell because Bell serued their bellies;
These serve God, as Nabucadnezars Chaplains served their idol god, God Bell, they served Bell Because Bell served their bellies;
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& they seeme nowe to serue God, not the true God, whō we worship, but a God whom their owne idolatrous conceits haue erected, another Adoni•am, another Bell, and all for the belly.
& they seem now to serve God, not the true God, whom we worship, but a God whom their own idolatrous conceits have erected, Another Adoni•am, Another Bell, and all for the belly.
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But wee (beloued) haue not so learned Christ:
But we (Beloved) have not so learned christ:
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let vs rather sticke to him, and say with the Apostles, Whether shal we goe, thou hast the words of eternall life.
let us rather stick to him, and say with the Apostles, Whither shall we go, thou hast the words of Eternal life.
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Let vs learne to serue him willingly with alacritie and cheerefulnes, for as it is sayd God loueth a cheerful giuer, so it may be said, God loueth a cheerfull worshipper.
Let us Learn to serve him willingly with alacrity and cheerfulness, for as it is said God loves a cheerful giver, so it may be said, God loves a cheerful worshipper.
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S. Paul in the 12. of Rom. 1. exhorteth vs to giue our bodies: in that hee calls it a gift, hee sheweth a voluntary obedience.
S. Paul in the 12. of Rom. 1. exhorteth us to give our bodies: in that he calls it a gift, he shows a voluntary Obedience.
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And where in the following wordes, hee saith; And fashion not your selues like vnto the world:
And where in the following words, he Says; And fashion not your selves like unto the world:
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he iustifieth thereby, that indeede it is far from the fashion of this world to giue our bodies vnto God:
he Justifieth thereby, that indeed it is Far from the fashion of this world to give our bodies unto God:
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for the men of thys world are carnally minded, and doe take theyr bodies from God,
for the men of this world Are carnally minded, and do take their bodies from God,
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and doe giue them to their lusts as the Isralites gaue their children to Moloch.
and do give them to their Lustiest as the Israelites gave their children to Moloch.
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In the time of the Leuiticall Law we read, that among those many offrings, some were called Free-will offrings, & these were in greatest request with God.
In the time of the Levitical Law we read, that among those many offerings, Some were called Freewill offerings, & these were in greatest request with God.
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Look the 35. of Exod, how bountifully the people gaue, & how gladly the lord accepted it:
Look the 35. of Exod, how bountifully the people gave, & how gladly the lord accepted it:
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look the 29. of the 1. booke of chro ▪ vvhat a liberall offering is there recorded.
look the 29. of the 1. book of Chro ▪ what a liberal offering is there recorded.
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The Princes, and Captaines, and Rulers, gaue for the seruice of the house of God, fiue thousand talents of gold,
The Princes, and Captains, and Rulers, gave for the service of the house of God, fiue thousand Talents of gold,
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and ten thousand of siluer, and of brasse and y•on beyond measure.
and ten thousand of silver, and of brass and y•on beyond measure.
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Yea, and they with whom precious stones were found, gaue them to the treasure of the house of the Lord:
Yea, and they with whom precious stones were found, gave them to the treasure of the house of the Lord:
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and all this was doone willingly. For it is added in the ninth verse, The people reioyced when they offered willingly, and with a perfect hart.
and all this was done willingly. For it is added in the ninth verse, The people rejoiced when they offered willingly, and with a perfect heart.
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Loe howe chargeable was the seruice of the Temple then, and none of these things doth God require of vs:
Loe how chargeable was the service of the Temple then, and none of these things does God require of us:
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Onely (saith hee) giue me thy hart; and yet we cannot afford to giue him but so much.
Only (Says he) give me thy heart; and yet we cannot afford to give him but so much.
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Surely, wee ought not to with-holde it from him, for he hath deerely bought it, & payde for it. And Paule witnesseth the same:
Surely, we ought not to withhold it from him, for he hath dearly bought it, & paid for it. And Paul Witnesseth the same:
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Ye• are bought with a price. Ye• Are bought with a price.
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It was a price indeede of greatest value, more worth then all the Talents of gold before mentioned.
It was a price indeed of greatest valve, more worth then all the Talents of gold before mentioned.
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Euen the hart-blood of the most glorious person in the world.
Eve the hart-blood of the most glorious person in the world.
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And thus much shall briefely suffice for clearing the matter of substance contayned in these wordes of Christes entrance into the Temple.
And thus much shall briefly suffice for clearing the matter of substance contained in these words of Christ's Entrance into the Temple.
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You haue hearde of Christes deuotion, nowe shall you heare of his zeale. Where these two are met together, there is a perfect Christian.
You have heard of Christ's devotion, now shall you hear of his zeal. Where these two Are met together, there is a perfect Christian.
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As a Lampe cannot burne without oyle, so deuotion cannot bee kindled without zeale. Hee threw out them that bought. &c. Heere is shewed Christes action, what he did vpon his entrance into the Church, he throwes out them that bought and sold:
As a Lamp cannot burn without oil, so devotion cannot be kindled without zeal. He threw out them that bought. etc. Here is showed Christ's actium, what he did upon his Entrance into the Church, he throws out them that bought and sold:
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wherein he shewes his regall authority.
wherein he shows his regal Authority.
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Christ entering into the Temple, findes the people there neyther praying nor prophecying, but chopping and changing,
christ entering into the Temple, finds the people there neither praying nor prophesying, but chopping and changing,
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as if it were Forum, not Templum.
as if it were Forum, not Templum.
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As it is not co••enient to make of the house of God a den of theeues:
As it is not co••enient to make of the house of God a den of thieves:
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so is it not fit to make it a shop of merchandize. It was once sayd, Where God hath his Church, the deuill hath his chappell:
so is it not fit to make it a shop of merchandise. It was once said, Where God hath his Church, the Devil hath his chapel:
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but nowe it may be sayd, Where God hath his chappell, the deuill hath his church.
but now it may be said, Where God hath his chapel, the Devil hath his Church.
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Nay, God hath scarce a chappell.
Nay, God hath scarce a chapel.
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These Merchants, these buyers and sellers in this place, possesse both church, chapell, chauncell and all.
These Merchant's, these buyers and sellers in this place, possess both Church, chapel, chancel and all.
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Euen frō the porch to the Altar, and to the Sanctum Sanctorum, all is deuided betweene these buyers & sellers:
Eve from the porch to the Altar, and to the Sanctum Sanctorum, all is divided between these buyers & sellers:
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& for the throng Christ is scarce able to haue roome to enter into the Temple.
& for the throng christ is scarce able to have room to enter into the Temple.
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Of olde time it was established, that it should not be lawfull to carry so much as a vessell through the Temple.
Of old time it was established, that it should not be lawful to carry so much as a vessel through the Temple.
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Yet in this place, chapmen, buyers and sellers most prophanely durst intrude themselues into Gods Church.
Yet in this place, chapmen, buyers and sellers most profanely durst intrude themselves into God's Church.
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Salomon had so great a care in the building of that magnificent Temple in Ierusalem, that he suffered nor, eyther hammer or axe,
Solomon had so great a care in the building of that magnificent Temple in Ierusalem, that he suffered nor, either hammer or axe,
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or any yron toole to be heard in the house, while it was in building.
or any iron tool to be herd in the house, while it was in building.
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But this vngodly generation of buyers & sellers, feared not to pollute & defile Gods Temple, with blasphemous clamors, lowd cryings, idle talkings, and walkings, swearing, and forswearing:
But this ungodly generation of buyers & sellers, feared not to pollute & defile God's Temple, with blasphemous clamours, loud cryings, idle talkings, and walkings, swearing, and forswearing:
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all which horrible and grosse corruptions are wont to bee among them that buy and sell.
all which horrible and gross corruptions Are wont to be among them that buy and fell.
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Yea, & this to be done in Gods house, and in Christes presence. Needes must Christ be grieued at thys sight.
Yea, & this to be done in God's house, and in Christ's presence. Needs must christ be grieved At this sighed.
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This spectacle must needes make him looke about for his zeale, as Iob looked about for his patience after so manie heauie messages.
This spectacle must needs make him look about for his zeal, as Job looked about for his patience After so many heavy messages.
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No doubt as Noah was greeued with the sinnes of the olde world, and Lot at the vnrighteousnes of the Sodomites:
No doubt as Noah was grieved with the Sins of the old world, and Lot At the unrighteousness of the Sodomites:
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so it greeued Christ our Lorde to finde in the Temple this rout of wicked ones, abusing the Temple of God with theyr most vngodly demeanure. But what doth Christ?
so it grieved christ our Lord to find in the Temple this rout of wicked ones, abusing the Temple of God with their most ungodly demeanour. But what does christ?
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Doth he shew himselfe onely a looker on? and doth he make no speed to reforme this intollerable outrage:
Does he show himself only a looker on? and does he make no speed to reform this intolerable outrage:
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yes hee bestirres himselfe like a mightie Giant newly wakened out of a dreame:
yes he bestirs himself like a mighty Giant newly wakened out of a dream:
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and hee clothes himselfe with zeale as with a garment, and presently proceedeth to purge the Temple of this wicked assembly. He throwes them out.
and he clothes himself with zeal as with a garment, and presently Proceedeth to purge the Temple of this wicked assembly. He throws them out.
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In the third of Genesis we reade, that assoone as Adam had sinned. God sent his Angell to thrust him out of Paradice: Heere was zeale.
In the third of Genesis we read, that As soon as Adam had sinned. God sent his Angel to thrust him out of Paradise: Here was zeal.
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The Sodomites & people of Gomorha sinned, presently God rained fire & brymstone from heauen to consume thē at once: and heere was zeale.
The Sodomites & people of Gomorrah sinned, presently God reigned fire & brimstone from heaven to consume them At once: and Here was zeal.
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Dauid sinned in nūbering the people, for which 70. thousand lost theyr liues: heere was zeale.
David sinned in numbering the people, for which 70. thousand lost their lives: Here was zeal.
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Phineas in his zeale slew Zymrie and Cosby. And in this place GOD sent his Sonne to punish the prophaners of his Temple. Hee cast them out.
Phinehas in his zeal slew Zymrie and Cosby. And in this place GOD sent his Son to Punish the profaners of his Temple. He cast them out.
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After sinne comes reuenge, the heauiest companion of wickednes. The sinnes of Ierusalem did once make Christes eyes to distill into teares.
After sin comes revenge, the Heaviest Companion of wickedness. The Sins of Ierusalem did once make Christ's eyes to distil into tears.
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There hee exercised his eyes expressing his great greefe, and heere theyr sinnes made him exercise his handes, by throwing them out of the Temple, expressing his zeale.
There he exercised his eyes expressing his great grief, and Here their Sins made him exercise his hands, by throwing them out of the Temple, expressing his zeal.
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568
It is woorth the noting to consider vvith what speed Christ laboureth to reform the abuses that had crept into his church.
It is worth the noting to Consider with what speed christ Laboureth to reform the Abuses that had crept into his Church.
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Presently vppon his enterance into the Temple, he begins to purge it. Sinne must bee strangled in the birth, before it gette strength:
Presently upon his Entrance into the Temple, he begins to purge it. Sin must be strangled in the birth, before it get strength:
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570
for if it may once haue his full growth, it will bee sure to haue the vpper hand of thee,
for if it may once have his full growth, it will be sure to have the upper hand of thee,
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and thou canst not ouer-maister it.
and thou Canst not overmaster it.
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572
I shewed you before of Christes carefulnes, and in this place againe you may learne his speedines in resisting sinne:
I showed you before of Christ's carefulness, and in this place again you may Learn his speediness in resisting sin:
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to teach vs to be speedy and quicke in beating downe corruptions whatsoeuer. Doctor Speede is the best Physition for Mistres Vanity.
to teach us to be speedy and quick in beating down corruptions whatsoever. Doctor Speed is the best physician for Mistress Vanity.
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Sinfulnes is soonest resisted vppon her first entrance:
Sinfulness is soonest resisted upon her First Entrance:
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but if it rancle through continuaunce, and growe to a running fore, it must speedily eyther bee launced,
but if it rankle through Continuance, and grow to a running before, it must speedily either be lanced,
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or quite cut off like a putrified member.
or quite Cut off like a Putrified member.
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577
Because sentence against an euill worke is not executed speedily, therfore the harts of men are fully bent in them to doe euill. Eccles. 8. 11. The vse of this example to our selues is this:
Because sentence against an evil work is not executed speedily, Therefore the hearts of men Are Fully bent in them to do evil. Eccles. 8. 11. The use of this Exampl to our selves is this:
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When wee purpose to doe anie good thing, wee must testifie our carefulnesse in dooing it presently.
When we purpose to do any good thing, we must testify our carefulness in doing it presently.
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If this were carefullie obserued, much euill would soone be stopped euen in the fountaine, before it might streame foorth to the vniuersall harme of country, citty, and common-wealth.
If this were carefully observed, much evil would soon be stopped even in the fountain, before it might stream forth to the universal harm of country, City, and commonwealth.
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580
For many times when wee minde to doe good, and doe it not presently, our endeuours doe fayle betweene the purpose and the practize:
For many times when we mind to do good, and do it not presently, our endeavours do fail between the purpose and the practice:
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and so the good to be doone, is not done at all, but it dyeth with vs,
and so the good to be done, is not done At all, but it Dies with us,
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582
like a byrd in a mans hand, while the head is deuising whether it were best to holde it still, or let it goe.
like a bird in a men hand, while the head is devising whither it were best to hold it still, or let it go.
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As this concernes all men generally:
As this concerns all men generally:
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so in a more special manner it concernes them that are aduaunced to high place of authoritie in the Common wealth.
so in a more special manner it concerns them that Are advanced to high place of Authority in the Common wealth.
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585
Officers are chosen for the punishment of euil doers, & the praise of them that doe well.
Officers Are chosen for the punishment of evil doers, & the praise of them that do well.
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586
They must be zealous-in Gods cause, by throwing out such as transgresse. They must consider that they are appoynted as in Gods stedde to punish malefactors:
They must be zealous-in God's cause, by throwing out such as transgress. They must Consider that they Are appointed as in God's stedde to Punish malefactors:
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and therefore they must not suffer the sword of iustice to rust in the scabbard of long sufferance.
and Therefore they must not suffer the sword of Justice to rust in the scabbard of long sufferance.
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And zeale it is that will soone aduise you, when and how this may be done:
And zeal it is that will soon advise you, when and how this may be done:
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589
zeale wil tell you by the qualitie of the offence how it may be best corrected.
zeal will tell you by the quality of the offence how it may be best corrected.
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For greater sins, must of necessity haue greater punishmēts, as olde and festered sores, require sharpe and bitter medicaments.
For greater Sins, must of necessity have greater punishments, as old and festered sores, require sharp and bitter medicaments.
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591
Onely be couragious, saith the Lorde to Iosuah, and I will be with thee: so to the Magistrate God speaketh, Onely be zealous, and I will be with thee.
Only be courageous, Says the Lord to Joshua, and I will be with thee: so to the Magistrate God speaks, Only be zealous, and I will be with thee.
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Zeale best graceth an Officer, & it is first named among those 4. in Exod. 18. 21. Such as must be ready with Phineas, to kill sin in the act.
Zeal best graceth an Officer, & it is First nam among those 4. in Exod 18. 21. Such as must be ready with Phinehas, to kill since in the act.
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593
They must when occasion requireth, learne to protest with Nehemiah, If you doe it once more, I will lay hands vpon you.
They must when occasion requires, Learn to protest with Nehemiah, If you do it once more, I will lay hands upon you.
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This want of zeale in Officers, suffering sinnes to passe with immunitie, is the cause that corruption nowe carrieth such a sway,
This want of zeal in Officers, suffering Sins to pass with immunity, is the cause that corruption now Carrieth such a sway,
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and doth spread it selfe like a cankerworme ouer the world.
and does spread it self like a cankerworm over the world.
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596
What a discontentment & mutinous outrage did Corah and his rebellious confederates cause the Israelites to grow vnto,
What a discontentment & mutinous outrage did Corah and his rebellious confederates cause the Israelites to grow unto,
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597
when being prepossest with a key-colde conceitednes, and an ouer-weening opinion, they would haue perswaded Moses that all was well,
when being prepossessed with a key-colde conceitedness, and an overweening opinion, they would have persuaded Moses that all was well,
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598
and the people holy enough?
and the people holy enough?
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599
Surely the best workes we can doe, yea, our religion it selfe, is starke dead afore vs, vntill zeale come.
Surely the best works we can do, yea, our Religion it self, is stark dead afore us, until zeal come.
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600
Religion without zeale, is like the Sunamites dead childe, vvithout breath, life, or soule in it.
Religion without zeal, is like the Shunamites dead child, without breath, life, or soul in it.
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601
All our knowledge, our wisedom, and other vertues can litle auaile vs, litle can they doe, if onely zeale be absent.
All our knowledge, our Wisdom, and other Virtues can little avail us, little can they do, if only zeal be absent.
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602
They can profit vs no more thē the prophets staffe could recouer the dead chyld, till Elisha came himselfe.
They can profit us no more them the Prophets staff could recover the dead child, till Elisha Come himself.
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603
Let fayth come, and yet thou art vnperfect, let patience come, and thou art yet vnperfect, let temperance come,
Let faith come, and yet thou art unperfect, let patience come, and thou art yet unperfect, let temperance come,
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604
and thou art yet vnperfect, let charity and chastitie and all come that may come, and thou art still vnperfect.
and thou art yet unperfect, let charity and chastity and all come that may come, and thou art still unperfect.
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Thou art but a maymed Christian, like Agrippa till zeale come, & then as Dauid said, The riuers of God are full, so maist thou say, The graces of God are full.
Thou art but a maimed Christian, like Agrippa till zeal come, & then as David said, The Rivers of God Are full, so Mayest thou say, The graces of God Are full.
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606
Thou art as well furnished as Zacheus was, when Christ told him, This day is saluation come to thine house.
Thou art as well furnished as Zacchaeus was, when christ told him, This day is salvation come to thine house.
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607
But this is sathans policie, when hee cannot drawe vs from religion, nor from our prosession,
But this is satan's policy, when he cannot draw us from Religion, nor from our procession,
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608
yet euen then will hee seeke to hinder vs in our good course:
yet even then will he seek to hinder us in our good course:
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609
he will stand like a Lyon in the passages, that we be not too forward, eyther to stop vs in our running by one rub of iniquitie or other,
he will stand like a lion in the passages, that we be not too forward, either to stop us in our running by one rub of iniquity or other,
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or by laying some pleasant baite before vs, to tum vs aside out of the way:
or by laying Some pleasant bait before us, to tum us aside out of the Way:
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611
as hee coosend Adam out of Paradice. If needes thou wilt be religious, sayth he, ye• thou shalt not be zealous.
as he coosend Adam out of Paradise. If needs thou wilt be religious, say he, ye• thou shalt not be zealous.
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612
As Iacob said of Ruben, Thou art my might, & the beginning of my strength, but yet thou shalt not be excellent:
As Iacob said of Reuben, Thou art my might, & the beginning of my strength, but yet thou shalt not be excellent:
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613
so though we be of power and might, and haue made a good growth in Gods graces,
so though we be of power and might, and have made a good growth in God's graces,
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and doe carry about vs excellencie of dignitie, as Ruben did, yet saith sathan Ile preuent thee, thou shalt not bee feruent.
and do carry about us excellency of dignity, as Reuben did, yet Says sathan I'll prevent thee, thou shalt not be fervent.
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615
The Minister of Laodicia had many good qualities that graced him:
The Minister of Laodicea had many good qualities that graced him:
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616
but one vice marrs many good vertues, as one dead flie putrifieth the swee•e oyntments of the Apothecary.
but one vice mars many good Virtues, as one dead fly putrefieth the swee•e ointments of the Apothecary.
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617
He was not zealous, hee was neyther hote nor cold. And therefore God sayd, I will spew thee out of my mouth:
He was not zealous, he was neither hight nor cold. And Therefore God said, I will spew thee out of my Mouth:
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and so vndoubtedly God will also spue out of his mouth the lukewarme Protestants, and the temporarie gospellers of this age, that are neyther hote nor colde.
and so undoubtedly God will also spue out of his Mouth the lukewarm Protestants, and the temporary Evangelists of this age, that Are neither hight nor cold.
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Oh then let vs labour to haue zeale, or our religion profits vs nothing.
O then let us labour to have zeal, or our Religion profits us nothing.
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Knowledge & zeale must be vnited together, like the Ʋrym and Thummym to the consecrating of those holy ones.
Knowledge & zeal must be united together, like the Ʋrym and Thummym to the consecrating of those holy ones.
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One briefe note yet remaineth, & so we will descend to particuler application, and so conclude.
One brief note yet remains, & so we will descend to particular application, and so conclude.
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(5) part (DIV1)
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If buyers and sellers of small things were throwne out of the church, what and how great shall theyr punishment be, that buy & sell the patrimonie of the Church.
If buyers and sellers of small things were thrown out of the Church, what and how great shall their punishment be, that buy & fell the patrimony of the Church.
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(5) part (DIV1)
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How shall they be throwne out from the presence of GOD and good men for euer, that so sacriligiously dare intrude vnto gods possession,
How shall they be thrown out from the presence of GOD and good men for ever, that so sacriligeously Dare intrude unto God's possession,
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as if it did descend vnto them by inheritance.
as if it did descend unto them by inheritance.
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It is a matter of horrour to consider into what iniurie, or rather into what iniquitie of times we are fallen.
It is a matter of horror to Consider into what injury, or rather into what iniquity of times we Are fallen.
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(5) part (DIV1)
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Nothing is nowe so common, and so familiar a matter, as to see Schollers spending their times in Kinges Courts, making their Courts theyr cloysters.
Nothing is now so Common, and so familiar a matter, as to see Scholars spending their times in Kings Courts, making their Courts their Cloisters.
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Merchants by theyr bylls entering into Gentlemens patrimonies, and Gentlemen themselues intruding into Church liuings,
Merchants by their bylls entering into Gentlemens patrimonies, and Gentlemen themselves intruding into Church livings,
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as if the whole frame & course of the world were quite dissolued into the olde Chaos:
as if the Whole frame & course of the world were quite dissolved into the old Chaos:
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like Lots wife moulten into a saltpyllar; so that the godly, zealously looking into these intollerable abuses, haue cause to cry out: Tempora, tempora, quale Monstrum aluistis:
like Lots wife moulted into a saltpyllar; so that the godly, zealously looking into these intolerable Abuses, have cause to cry out: Tempora, tempora, quale Monstrum aluistis:
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(5) part (DIV1)
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O iniurious times, vvhat a prodigious monster haue you traueled vvithall.
Oh injurious times, what a prodigious monster have you traveled withal.
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(5) part (DIV1)
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Did these men but sounde theyr consciences in this behalfe, Quocunque sint ••sts cauterio, yet they must needes cry with thē,
Did these men but sound their Consciences in this behalf, Quocunque sint ••sts Cauterio, yet they must needs cry with them,
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and sound forth this ill-sorting harmonie: that they haue no more right norinterest in Church-liuings, then Herod had to Philips wife, or Achab vnto Naboths vineyard.
and found forth this ill-sorting harmony: that they have no more right norinterest in Church-livings, then Herod had to Philips wife, or Ahab unto naboths vineyard.
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But this is a sore that may not be ript vp, the contagion thereof is so great and so vniuersall.
But this is a soar that may not be ripped up, the contagion thereof is so great and so universal.
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Onely wee are to pray that God may open the eyes of them that are the transgressors in this behalfe.
Only we Are to pray that God may open the eyes of them that Are the transgressors in this behalf.
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And that it woulde please him to worke a speedy reformation in restoring to his Church, that which of right belongs vnto it.
And that it would please him to work a speedy Reformation in restoring to his Church, that which of right belongs unto it.
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Giue it beauty, ô Lord, in sted of ashes, & rich apparrell in sted of Sack-cloth:
Give it beauty, o Lord, in stead of Ashes, & rich apparel in stead of sackcloth:
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that yet it may be pronounced which was once proclaimed by the Prophet Aggei: The glory of the last house, is greater then the glory of the first house.
that yet it may be pronounced which was once proclaimed by the Prophet Haggai: The glory of the last house, is greater then the glory of the First house.
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He cast out them that bought & sold.
He cast out them that bought & sold.
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You haue seene Christ reforming the abuses that had crept into this Temple, now let vs make a true vse of this to our selues.
You have seen christ reforming the Abuses that had crept into this Temple, now let us make a true use of this to our selves.
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As these grosse corruptions crept into the materiall Temple, so the like to these, or rather worse then these doe creepe into our spirituall Temples, our bodies.
As these gross corruptions crept into the material Temple, so the like to these, or rather Worse then these do creep into our spiritual Temples, our bodies.
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VVhen wee conuert our bodies to anie prophane vse, and doe not glorifie God in them,
When we convert our bodies to any profane use, and do not Glorify God in them,
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then it may be sayd that wee pollute our Temple.
then it may be said that we pollute our Temple.
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When the Magistrate shall be found not to deale truly, when he shall not cary cleane hands, free from corruptions,
When the Magistrate shall be found not to deal truly, when he shall not carry clean hands, free from corruptions,
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when he shal peruert iudgement, and turne aside out of the right way, then it may be sayd hee polluteth the temple of God.
when he shall pervert judgement, and turn aside out of the right Way, then it may be said he polluteth the temple of God.
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When the Lawyer or Counseller carryeth not himselfe to his clyent as he ought, if he incourage him to proceed in lawe vvith his aduersary when he might work a peace betweene both,
When the Lawyer or Counsellor Carrieth not himself to his client as he ought, if he encourage him to proceed in law with his adversary when he might work a peace between both,
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& all for his priuat gaines, thinking to becom a purchazer with poo•• mens purses, as Gehazy thought to intich himselfe with Naamans gold:
& all for his private gains, thinking to become a purchazer with poo•• men's purses, as Gehazi Thought to intich himself with Naamans gold:
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then doth •• pollute the temple of God.
then does •• pollute the temple of God.
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When the Recorder or Prymitorie doth falsify the record, most of al it cōcernes him to be circumspect,
When the Recorder or Prymitorie does falsify the record, most of all it concerns him to be circumspect,
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for the record being falsifyed, it may doe harme an 100. yeeres after: then he dooth corrupt his conscience, and defileth his temple.
for the record being falsified, it may do harm an 100. Years After: then he doth corrupt his conscience, and Defileth his temple.
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If the Sheriffe shall make a partiall returne of such as must determine matters betweene party and party, he prophaneth the temple.
If the Sheriff shall make a partial return of such as must determine matters between party and party, he prophaneth the temple.
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If the Iurors that are impaneled, shall through friendship, fauour or feare, or being blinded with rewards shall deliuer an i•ust verdict, they pollute the Temple.
If the Jurors that Are impaneled, shall through friendship, favour or Fear, or being blinded with rewards shall deliver an i•ust verdict, they pollute the Temple.
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In a worde, this pollution is vniuersall wheresoeuer any kinde of vngodlines shall take place.
In a word, this pollution is universal wheresoever any kind of ungodliness shall take place.
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And the soueraine helpe for all this is that which our Sauiour in his owne example hath heere taught vs. When & so often as these corruptions shall breake out, wee must cast them out betimes,
And the sovereign help for all this is that which our Saviour in his own Exampl hath Here taught us When & so often as these corruptions shall break out, we must cast them out betimes,
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as Christ did the buyers and sellers.
as christ did the buyers and sellers.
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This speedy purging must be effected by the word in the godly Minister, and by the sword of authority in the ciuill Magistrate.
This speedy purging must be effected by the word in the godly Minister, and by the sword of Authority in the civil Magistrate.
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Euery man can best sound his own conscience, by sending downe the bucket of Gods spirit into his hart.
Every man can best found his own conscience, by sending down the bucket of God's Spirit into his heart.
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Euery man can best satifie himselfe, whether he hath clensed his body, by casting out all sin and vanitie,
Every man can best satify himself, whither he hath cleansed his body, by casting out all since and vanity,
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and so consecrating it as a holy Temple vnto the Lord, or whether hee hath abused it, by giuing it ouer to all sensualitie vvith greedines, suffering sin and sathan to haue ingresse,
and so consecrating it as a holy Temple unto the Lord, or whither he hath abused it, by giving it over to all sensuality with greediness, suffering since and sathan to have ingress,
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and egrelle and regresse at theyr pleasures, till the graue be possest of his body, the wormes of his flesh,
and egrelle and regress At their pleasures, till the graven be possessed of his body, the worms of his Flesh,
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(5) part (DIV1)
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and the worlde of his goods.
and the world of his goods.
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And so he returne more rotten out of the world, then the matter hee was first made of when hee first came into the world.
And so he return more rotten out of the world, then the matter he was First made of when he First Come into the world.
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Thus you see how the temple of GOD may be polluted, and so in time a generall rent be made from the top to the bottome, till it be quite destroyed and defaced as that famous Temple of Ierusalem is now defaced and lyeth in the dust.
Thus you see how the temple of GOD may be polluted, and so in time a general rend be made from the top to the bottom, till it be quite destroyed and defaced as that famous Temple of Ierusalem is now defaced and lies in the dust.
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But let vs beware how wee runne to the like ruine:
But let us beware how we run to the like ruin:
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howe wee destroy this Temple of God, not made with hands, but by the mightie power of God: for feareful is that saying;
how we destroy this Temple of God, not made with hands, but by the mighty power of God: for fearful is that saying;
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He that dest• cy•th the temple of God, him shall God destroy. He that dest• cy•th the temple of God, him shall God destroy.
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Corruption and sinfulnes are the pullers downe, but holines and righteousnes, holines I meane towards God,
Corruption and sinfulness Are the pullers down, but holiness and righteousness, holiness I mean towards God,
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and righteousnes I say towards man, are the raysers vp of this temple.
and righteousness I say towards man, Are the raisers up of this temple.
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These two are better builders than Noa•s vvor-kmaisters that ioyned vvith him in the building of the Arke,
These two Are better Builders than Noa•s workmasters that joined with him in the building of the Ark,
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for they built not for thēselues, but for others: but these doe build for God and vs.
for they built not for themselves, but for Others: but these do built for God and us
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Yea, and Christ himselfe worketh in this frame of this spirituall building:
Yea, and christ himself works in this frame of this spiritual building:
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nay, himselfe becomes the head-corner-stone, in whom all the building beeing coupled together, groweth to a holy temple in the Lord. It followeth;
nay, himself becomes the head-corner-stone, in whom all the building being coupled together, grows to a holy temple in the Lord. It follows;
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(5) part (DIV1)
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For it is written: My house is the house of prayer, but you haue made it a denne of theeues. For it is written: My house is the house of prayer, but you have made it a den of thieves.
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Christ in these words yeelds them a reason why hee threwe them out:
christ in these words yields them a reason why he threw them out:
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hee makes them acquainted with their sinne, it was for defiling the Temple, My house is the house of prayer,
he makes them acquainted with their sin, it was for defiling the Temple, My house is the house of prayer,
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but you haue made it a denne of theeues. Sin till it be knowne cannot be shunned.but you have made it a den of thieves. since till it be known cannot be shunned.
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We shal the sooner be drawne from doing euil, when we shal looke into the nature of it,
We shall the sooner be drawn from doing evil, when we shall look into the nature of it,
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and the danger that shal insue of it. Christ proueth to their faces the greatnes of theyr sinne, which they could not deny:
and the danger that shall ensue of it. christ Proves to their faces the greatness of their sin, which they could not deny:
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nay, they must needs condemne themselues in it vpō this so manifest a profe produced by our Sauiour.
nay, they must needs condemn themselves in it upon this so manifest a proof produced by our Saviour.
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It is written. Eyther implying a notable ignoraunce in not knowing the Scriptures, or an obstinate wilfulnes in them,It is written. Either implying a notable ignorance in not knowing the Scriptures, or an obstinate wilfulness in them,
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for not performing obedience to the Word.
for not performing Obedience to the Word.
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By these two, as by speciall instruments of wrath, sathan worketh mightilie in the children of disobedience,
By these two, as by special Instruments of wrath, sathan works mightily in the children of disobedience,
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& by them millions of soules are chaind vp, & brought vnder sathans seruitude. It is written. ] As if hee should haue said:
& by them millions of Souls Are chained up, & brought under satan's servitude. It is written. ] As if he should have said:
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Haue you neuer reade that Scripture that speaketh thus. &c. The Lawyer who woulde needes know what hee must doe to inherite life, had thys aunswere, How readest thou? Christ sendes him to the Word to finde out the life that hee looked sor:
Have you never read that Scripture that speaks thus. etc. The Lawyer who would needs know what he must do to inherit life, had this answer, How Readest thou? christ sends him to the Word to find out the life that he looked sor:
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and so to these buyers and sellers that polluted the Temple, Christ speaketh in like manner.
and so to these buyers and sellers that polluted the Temple, christ speaks in like manner.
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685
How reade you. It it not written, A•y house is the house of prayer: why goe yee about then to make it a denne of theeues?How read you. It it not written, A•y house is the house of prayer: why go ye about then to make it a den of thieves?
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686
You erre (saith our Sauiour in the twelfth of Marke) not knowing the Scriptures: and heere he telleth these prophaners, that they erred in polluting the temple, You err (Says our Saviour in the twelfth of Mark) not knowing the Scriptures: and Here he Telleth these profaners, that they erred in polluting the temple,
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687
for that they knew not the Scriptures.
for that they knew not the Scriptures.
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688
In the fourth of Mathew, he droue away the deuill with one word, Scriptum est: and heere with the same word, he driues before him these buyers & sellers out of the Temple.
In the fourth of Matthew, he drove away the Devil with one word, Scriptum est: and Here with the same word, he drives before him these buyers & sellers out of the Temple.
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689
I woulde the Papists did learne but thys one thing frō Christ, onely to plead Scriptumest, in all theyr Counsels, writings, and conferences:
I would the Papists did Learn but this one thing from christ, only to plead Scriptumest, in all their Counsels, writings, and conferences:
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690
for then all controuersies in religion would quickly be decided. •inde vp the testimony, saith Esay, seale vp the law among my disciples.
for then all controversies in Religion would quickly be decided. •inde up the testimony, Says Isaiah, seal up the law among my Disciples.
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691
If they teach not according to this lawe, it is because there is no light in them.
If they teach not according to this law, it is Because there is no Light in them.
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692
If any man bringeth not with him this learning, receiue him not to house, nor bid him so much as God speede. 2. Iohn. 1. Christ brings his warrant out of Scripture to teach vs to doe the same:If any man brings not with him this learning, receive him not to house, nor bid him so much as God speed. 2. John. 1. christ brings his warrant out of Scripture to teach us to do the same:
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693
other authorities cannot build vp our holy faith.
other authorities cannot built up our holy faith.
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694
As the sunne is not discerned but by his owne light, so no spirit can interpret Scripture,
As the sun is not discerned but by his own Light, so no Spirit can interpret Scripture,
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695
but by the same spirit that wrote it. Goe not out of this field to gleane, said Boas to Ruth:
but by the same Spirit that wrote it. Go not out of this field to glean, said Boas to Ruth:
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696
so goe not out of the plentifull field of Gods booke to gather.
so go not out of the plentiful field of God's book to gather.
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697
Whatsoeuer is gathered elswhere, prooues no corne but chaffe, which euery gale of wind soone scattereth.
Whatsoever is gathered elsewhere, Proves no corn but chaff, which every gale of wind soon Scattereth.
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698
We must keepe our selues within our compasse, that is, within the Canon of the word,
We must keep our selves within our compass, that is, within the Canon of the word,
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699
as Shimey was charged not to goe beyond the Riuer.
as Shimey was charged not to go beyond the River.
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700
Most certaine it is & a matter of vndoubted euidence, that no doctrine ought to be deliuered concerning faith and religion, but Scripture.
Most certain it is & a matter of undoubted evidence, that no Doctrine ought to be Delivered Concerning faith and Religion, but Scripture.
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701
The religion of God must stand simple, as GOD himselfe left it. Mans additions in Gods matters are but fantasies.
The Religion of God must stand simple, as GOD himself left it. men additions in God's matters Are but fantasies.
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702
In other matters adde what they list:
In other matters add what they list:
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703
but in matter & cause of saluation, Christ left nothing behinde him to be added any more, eyther by Apostles, or Martyrs, or whomsoeuer:
but in matter & cause of salvation, christ left nothing behind him to be added any more, either by Apostles, or Martyrs, or whomsoever:
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704
because the perfection thereof is absolute, nothing being lest vnperfect.
Because the perfection thereof is absolute, nothing being lest unperfect.
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705
Wherunto who so addeth, blasphemeth, & doth no lesse then infringe the testament of the Lord.
Whereunto who so adds, Blasphemeth, & does no less then infringe the Testament of the Lord.
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706
Let the Papists then beware howe they maintaine vnwritten verities: for in so dooing, what do they els but infringe the testament of the Lord.
Let the Papists then beware how they maintain unwritten verities: for in so doing, what do they Else but infringe the Testament of the Lord.
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Image 42
707
And they seek to eclipse the glory of Christ like Herod, who caused all the genealogies of the Kings of Israel to be burnt,
And they seek to eclipse the glory of christ like Herod, who caused all the genealogies of the Kings of Israel to be burned,
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Image 42
708
because hee would not haue his pedigree abased, or obscured. What certain•e of truth can vnwritten verities cary:
Because he would not have his pedigree abased, or obscured. What certain•e of truth can unwritten verities carry:
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Image 42
709
since they resemble a tale that is told, which passing frō mouth to mouth, is told so many waies as the•e be men to tell it.
since they resemble a tale that is told, which passing from Mouth to Mouth, is told so many ways as the•e be men to tell it.
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Image 42
710
Beware of the leuen of the Phartsees, saith our Sauiour:Beware of the Leven of the Phartsees, Says our Saviour:
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711
So I say, Beware of the leuen of vnwritten traditions, for it is a phariseicall leuen,
So I say, Beware of the Leven of unwritten traditions, for it is a phariseicall Leven,
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Image 42
712
& it will sowre the whole lumpe. The doctrines of men may not passe for the precepts of God.
& it will sour the Whole lump. The doctrines of men may not pass for the Precepts of God.
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Image 42
713
These things are written that yee should beleeue that Iesus Christ is the sonne of God, These things Are written that ye should believe that Iesus christ is the son of God,
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714
& in so beleeuing, you might haue life euerlasting. & in so believing, you might have life everlasting.
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715
Where it is showed that the Scripture is all sufficient, & hath nothing it it vnperfect.
Where it is showed that the Scripture is all sufficient, & hath nothing it it unperfect.
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716
It includeth all things that are necessarily to bee knowne in matters of saluation.
It includeth all things that Are necessarily to be known in matters of salvation.
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717
Let vs drawe then frō this most holy fountaine, & for goe the puddles of mans inuention.
Let us draw then from this most holy fountain, & for go the puddles of men invention.
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718
But to end this note let vs haue recourse to Christ alone, both in this place and elsewhere, let vs make him our Pilot,
But to end this note let us have recourse to christ alone, both in this place and elsewhere, let us make him our Pilot,
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719
& we shal be sure to be soundly directed in our compasse that we cannot erre.
& we shall be sure to be soundly directed in our compass that we cannot err.
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Image 42
720
Consider but of hys practize, hy• proofes are Scriptum est. His demaunds are Quomodo legis? His apologies, Scrutam••• s•r•pturas. And the Apostles,
Consider but of his practice, hy• proofs Are Scriptum est. His demands Are Quomodo Legis? His apologies, Scrutam••• s•r•pturas. And the Apostles,
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Image 43
721
as they vvere taught by him, so they learned to speake as he did:
as they were taught by him, so they learned to speak as he did:
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722
I deliuered to you that which I receaued, how that Christ died for our sinnes, according to the Scriptures: I Delivered to you that which I received, how that christ died for our Sins, according to the Scriptures:
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723
and that he was buried and rose the third day, according to the Scriptures. and that he was buried and rose the third day, according to the Scriptures.
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724
So Christ, himselfe, his Apostles, & all the holy men of God, still poynt vs to the Scriptures,
So christ, himself, his Apostles, & all the holy men of God, still point us to the Scriptures,
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725
as the onely Touchstone of Saluation, whereby wee try the difference betweene light and darknes, God, and Beliall, truth and heresie. It is written: My house. &c. In this place ▪ God appropriateth to himselfe the Church to be his house:
as the only Touchstone of Salvation, whereby we try the difference between Light and darkness, God, and Belial, truth and heresy. It is written: My house. etc. In this place ▪ God appropriateth to himself the Church to be his house:
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726
if it bee Gods house, than are we to haue a greater regard of this than of our owne houses.
if it be God's house, than Are we to have a greater regard of this than of our own houses.
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727
Dauid had a speciall care of this house, when he said: One day is better in thy Courts then a thousand elswhere.
David had a special care of this house, when he said: One day is better in thy Courts then a thousand elsewhere.
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Image 43
728
He had rather accept of the meanest office in Gods house, than to bee a princely commaunder in his owne house.
He had rather accept of the Meanest office in God's house, than to be a princely commander in his own house.
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729
Yea, were it but a Porters roome, he valued the same so greatly, that it made him register his loue to the world, & to all insuing posterities.
Yea, were it but a Porters room, he valued the same so greatly, that it made him register his love to the world, & to all ensuing Posterities.
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730
I had rather be a doore-keeper in the house of God, than to dwell in Tabernacles of Cedar. I had rather be a doorkeeper in the house of God, than to dwell in Tabernacles of Cedar.
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731
And againe, hee saith to expresse further the care hee had of Gods house:
And again, he Says to express further the care he had of God's house:
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732
Shall the King dwell in his sieled house, and the Arke of God remaine between the Curtaines? Shall the King dwell in his seeled house, and the Ark of God remain between the Curtains?
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733
This sheweth Dauids loue and care, and it should draw from vs the like loue & care to Gods house:
This shows David love and care, and it should draw from us the like love & care to God's house:
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734
yea, hee calls vppon vs for this carefulnes in the hundred psalme and in many other places:
yea, he calls upon us for this carefulness in the hundred psalm and in many other places:
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735
O enter yee into his gates with prayse, & into his Courtes with reioycing. &c. The very name of the place, as I haue sayd before, should force from vs a religious worshippe.Oh enter ye into his gates with praise, & into his Courts with rejoicing. etc. The very name of the place, as I have said before, should force from us a religious worship.
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736
It is Gods house, the place that hee hath sanctified and chosen to himselfe, to place his Name there.
It is God's house, the place that he hath sanctified and chosen to himself, to place his Name there.
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737
In that it is called an house, it dooth signifie the vnitie that must be betweene Christians.
In that it is called an house, it doth signify the unity that must be between Christians.
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738
They that are of this houshold may not be deuided.
They that Are of this household may not be divided.
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739
The minister that serueth in the Sanctuarie, and the people that come together in the holy assembly, to heare,
The minister that serveth in the Sanctuary, and the people that come together in the holy assembly, to hear,
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740
or pray, or to prayse God, must be all of one mind, of one affection. The coate of Christ vvas Inconsutilis, without deuision:
or pray, or to praise God, must be all of one mind, of one affection. The coat of christ was Inconsutilis, without division:
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741
shewing that if we will weare Christes coate, vvee must shun deuision.
showing that if we will wear Christ's coat, we must shun division.
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Image 44
742
As there is but one trueth, one fayth, one Baptisine, one Christ, one Lord ouer all, and in vs all:
As there is but one truth, one faith, one Baptize, one christ, one Lord over all, and in us all:
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743
so there should be but one Shepheard, one slock, one Pastor, and one pasture. So all is Vnitie, to shew that he was false that maintained •nplicitie.
so there should be but one Shepherd, one slock, one Pastor, and one pasture. So all is Unity, to show that he was false that maintained •nplicitie.
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744
One lately writ a booke, the title whereof was Tria sunt omnia. But it had com neerer to the truth of Druinitie,
One lately writ a book, the title whereof was Tria sunt omnia. But it had come nearer to the truth of Druinitie,
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745
if he had altered his poesie thus, Vnum sunt omnia. For Trinity must be reduced to Vnitie,
if he had altered his poesy thus, One sunt omnia. For Trinity must be reduced to Unity,
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746
before our fayth can be perfited.
before our faith can be perfited.
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747
It pittieth me to see, and it is a matter of such griefe that it ma• expresse and vvring teares from trees and stones where men are sencelesse:
It Pitieth me to see, and it is a matter of such grief that it ma• express and wring tears from trees and stones where men Are senseless:
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748
in beholding the lamentable condition that citties, townes, & almost euery particuler congregation is fallen into:
in beholding the lamentable condition that cities, Towns, & almost every particular congregation is fallen into:
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749
and all for want of this vnity.
and all for want of this unity.
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750
The Minister one way, the Magistrate another way, and the people a third way, deuided from them both.
The Minister one Way, the Magistrate Another Way, and the people a third Way, divided from them both.
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751
Manasses against Ephraim, & Ephraim against Manasses, & both against Iuda. Alas, what is this else but in time to eate vp and deuoure one another,
Manasses against Ephraim, & Ephraim against Manasses, & both against Iuda. Alas, what is this Else but in time to eat up and devour one Another,
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752
and to bring in ciuill hostilitie, the most mortall and capitall enemy to mankind, and the very moth that fretteth and teares in sunder by little & little, the peace that maintaineth all Christian societies.
and to bring in civil hostility, the most Mortal and capital enemy to mankind, and the very moth that fretteth and tears in sunder by little & little, the peace that maintaineth all Christian societies.
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753
The Minister beates down vanity, the Magistrate raiseth it on foote againe like Dagon, and the people like men amazed, wot not what to do,
The Minister beats down vanity, the Magistrate Raiseth it on foot again like Dagon, and the people like men amazed, wot not what to do,
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754
nor whō they should cleaue vnto, whither to God or Baal.
nor whom they should cleave unto, whither to God or Baal.
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755
When Aaron & Myriam were deuided from Moses, what came of it? God departed from them,
When Aaron & Miriam were divided from Moses, what Come of it? God departed from them,
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& the clowd a testimony of his presence, likewise departed frō among them.
& the cloud a testimony of his presence, likewise departed from among them.
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757
And we must not think the contrary but that God also departeth from vs, when we cease to be at one.
And we must not think the contrary but that God also departeth from us, when we cease to be At one.
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758
When we deuide our selues, God wil also deuide himselfe, he will goe out from vs,
When we divide our selves, God will also divide himself, he will go out from us,
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759
as Lot went out from Sodom to dwell in Zoar. Nay, hee will not so much as leaue behind him the clowde, the testimony of his presence:
as Lot went out from Sodom to dwell in Zoar. Nay, he will not so much as leave behind him the cloud, the testimony of his presence:
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760
that is, his blessings & graces all shalbe taken from vs, our peace, our liberty, our wealth,
that is, his blessings & graces all shall taken from us, our peace, our liberty, our wealth,
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761
& whatsoeuer we had comfort in, •l we be left as naked as Adam, whē he ran to the sigtrees,
& whatsoever we had Comfort in, •l we be left as naked as Adam, when he ran to the sigtrees,
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762
or as Iob, vpon the dunghil, without his children, his vvife, his friends, his wealth, his health.
or as Job, upon the dunghill, without his children, his wife, his Friends, his wealth, his health.
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763
Hee had nothing now, who before had all things: onely his scabbes & sores did beate him company.
He had nothing now, who before had all things: only his scabs & sores did beat him company.
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764
In the 133. psalme, the Prophet considering the great treasure of peace and vnitie, falls into a kinde of admiration, saying:
In the 133. psalm, the Prophet considering the great treasure of peace and unity, falls into a kind of admiration, saying:
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765
O howe good and ioyfull a thing it is bretheren to dwell together in vnitie? It is like the precious oyntment vpon Aarons head, which ran down vnto his beard, Oh how good and joyful a thing it is brethren to dwell together in unity? It is like the precious ointment upon Aaron's head, which ran down unto his beard,
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766
and went downe to the borders of his garment. It is like the dewe of Harmon, that falls vpon the mountaines of Sion. and went down to the borders of his garment. It is like the dew of Harmon, that falls upon the Mountains of Sion.
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767
In the former verse hee calls all the chyldren of God brethren, and ought brethen to be deuided?
In the former verse he calls all the children of God brothers, and ought brethren to be divided?
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768
Abraham, when he deuised how to bring his seruants and Lots seruants to vnitie, vseth this argument, O let not vs fall out, f•• we are brethren.
Abraham, when he devised how to bring his Servants and Lots Servants to unity, uses this argument, Oh let not us fallen out, f•• we Are brothers.
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769
The like speech is vsed by the Patriarch in the 42. of Gen. They told Ioseph, W•• are all one mans sonnes.
The like speech is used by the Patriarch in the 42. of Gen. They told Ioseph, W•• Are all one men Sons.
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770
And in the 13. verse, We thy seruants are al brethrē. So should we say, We are all one mans sonnes:
And in the 13. verse, We thy Servants Are all brothers. So should we say, We Are all one men Sons:
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771
for God is our Father, and we his sonnes: yea, vvee are all brethren; and therefore why should not we agree, and be at one?
for God is our Father, and we his Sons: yea, we Are all brothers; and Therefore why should not we agree, and be At one?
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772
A kingdom that is not at peace in it selfe, cannot florish, and a house that is deuided, cannot stand.
A Kingdom that is not At peace in it self, cannot flourish, and a house that is divided, cannot stand.
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773
What breedes so many Scismes & sects, and varietie in opinions, but diuision? Labour then for vnitie:
What breeds so many Sicms & Sects, and variety in opinions, but division? Labour then for unity:
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774
for that is the onely watch-man that peserueth the Citty.
for that is the only watchman that Preserveth the city.
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775
My house. ] A house consists of a foundation, the sellers, the side-poasts, and the roofe:My house. ] A house consists of a Foundation, the sellers, the side-poasts, and the roof:
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776
and euery of these must be agreeable, and fitting one to another. This sheweth what vnitie is.
and every of these must be agreeable, and fitting one to Another. This shows what unity is.
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777
And a Citty consists but of many houses ioyned together in due proportion: & the very name sheweth the worke-maister who first built the Cittie. It was vnitie:
And a city consists but of many houses joined together in due proportion: & the very name shows the workmaster who First built the city. It was unity:
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778
for it is called Ciuitas, quasi ciuium vnitas.
for it is called Cities, quasi ciuium vnitas.
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779
Many seedes are sowne in one field, and beeing growne vp they fill but one eare,
Many seeds Are sown in one field, and being grown up they fill but one ear,
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780
& are bound vp in one sheaffe, and are lapt vp in one loafe. This sheweth vnitie.
& Are bound up in one sheaffe, and Are leapt up in one loaf. This shows unity.
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781
The body of man hath many members, many parts: the head, the arin••, the shoulders, the feete, &c. Yet all make but one bodie.
The body of man hath many members, many parts: the head, the arin••, the shoulders, the feet, etc. Yet all make but one body.
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782
The head alone commaunds, and all the other parts are pliable and seruiceable to him.
The head alone commands, and all the other parts Are pliable and serviceable to him.
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783
Let vs also learne to serue our head, fo• we being many members of one body, haue also but one head: euen Christ.
Let us also Learn to serve our head, fo• we being many members of one body, have also but one head: even christ.
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784
Let vs not then be deuided from our head, for then wee shall be censured to make a worse rent then the Iewes did, who deuided his garments:
Let us not then be divided from our head, for then we shall be censured to make a Worse rend then the Iewes did, who divided his garments:
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785
but we deuide his flesh and his body, so long as we are not at vnitie. A house of prayer.
but we divide his Flesh and his body, so long as we Are not At unity. A house of prayer.
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786
The Temple is called not the house of crueltie, nor the house of maliciousnes, nor the house of pride,
The Temple is called not the house of cruelty, nor the house of maliciousness, nor the house of pride,
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787
nor the house of couetousnesse, as these Merchants thought to make it, but the house of praier.
nor the house of covetousness, as these Merchant's Thought to make it, but the house of prayer.
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788
The Iewes had Citties of refuge to she vnto:
The Iewes had Cities of refuge to she unto:
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but the place of refuge for Christians nowe to slye vnto, is Templum Dei, the house of prayer.
but the place of refuge for Christians now to sly unto, is Templum Dei, the house of prayer.
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790
Here is the place where the Priestes & the people ought to pray before the lord,
Here is the place where the Priests & the people ought to pray before the lord,
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791
euen betweene Ʋestibulum et Altare, the porch and the Altar, as Ioell speaketh. In the 7. of Math it is said, Seeke and you shall find.
even between Ʋestibulum et Altar, the porch and the Altar, as Joel speaks. In the 7. of Math it is said, Seek and you shall find.
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792
If wee will sind Christ, heere is the place where we must seek him:
If we will sind christ, Here is the place where we must seek him:
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793
not as they that sought after Eliah when hee was translated, but as Ioseph and Mary sought for their sonne, in the temple they sought him, and there they found him:
not as they that sought After Elijah when he was translated, but as Ioseph and Mary sought for their son, in the temple they sought him, and there they found him:
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and there shall wee be sure to finde him, if wee seeke after him with the like affection that they did. And hauing found him:
and there shall we be sure to find him, if we seek After him with the like affection that they did. And having found him:
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795
if you wil know how you may both speake with him, and speed with him in your godly requests, this place resolues you, Prayer must be the harbenger, to passe from you to him,
if you will know how you may both speak with him, and speed with him in your godly requests, this place resolves you, Prayer must be the harbinger, to pass from you to him,
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796
& it will in no wise returne againe to you, till it hath preuailed, like the Doue that returned with the Oliue leafe in her bill.
& it will in no wise return again to you, till it hath prevailed, like the Dove that returned with the Olive leaf in her bill.
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Prayer poured out with deuotion, & vttered with zeale, is for power so forcible, and for motion so swift, that it pearceth like a Thunder-bolt clowdes & skies,
Prayer poured out with devotion, & uttered with zeal, is for power so forcible, and for motion so swift, that it pierceth like a Thunderbolt Clouds & skies,
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798
and hauing come to God, it departs not away, till it hath preuailed by strong wrestlings, like Iacob for a blessing.
and having come to God, it departs not away, till it hath prevailed by strong wrestlings, like Iacob for a blessing.
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799
In the 2. chro. 6. we find Salomon praying in the temple:
In the 2. Chro. 6. we find Solomon praying in the temple:
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800
he desired God that his eyes should euer be open, & his eares alwaies attentiue to the prayers that should be offred vp in that place:
he desired God that his eyes should ever be open, & his ears always attentive to the Prayers that should be offered up in that place:
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801
and his prayer then, is effectual for vs now that pray before the lord in the temple, beeing the place whereof hee hath spoken, he would put his name there.
and his prayer then, is effectual for us now that pray before the lord in the temple, being the place whereof he hath spoken, he would put his name there.
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802
This house of prayer hath been •requented by the godly in all ages, since there began to bee a Temple.
This house of prayer hath been •requented by the godly in all ages, since there began to be a Temple.
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803
And when there was 〈 ◊ 〉 Temple, yet there were solemne assemblies and holy meetings from the beginning.
And when there was 〈 ◊ 〉 Temple, yet there were solemn assemblies and holy meetings from the beginning.
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804
In the 4. of Gen. vpon the restoring and reestablishing of religion, presently after the byrth of Sheth, wee reade that men assembled together,
In the 4. of Gen. upon the restoring and Reestablishing of Religion, presently After the birth of Sheth, we read that men assembled together,
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805
& called vpon the name of the Lord. After the flood, Noah & his familie sacrificed vnto the Lord.
& called upon the name of the Lord. After the flood, Noah & his family sacrificed unto the Lord.
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806
Gen. 8. 20. And after him, Abraham built an Altar at Bethell, and called vppon the Name of the Lord.
Gen. 8. 20. And After him, Abraham built an Altar At Bethell, and called upon the Name of the Lord.
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807
Iacob did the like, and Moses & all ages to Christ. The Tabernacle made by Moses, was in sted of a Temple.
Iacob did the like, and Moses & all ages to christ. The Tabernacle made by Moses, was in stead of a Temple.
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808
Reuerence my Sanctuary. Leuit. Peter & Iohn went vp to the Temple to pray. Symeon went to the Temple. Anna prayd in the Temple. reverence my Sanctuary. Levites Peter & John went up to the Temple to pray. Symeon went to the Temple. Anna prayed in the Temple.
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809
Here is the place where the afflicted may finde consolation: the poore may finde plenty: the wealthy shal find thankfulnes:
Here is the place where the afflicted may find consolation: the poor may find plenty: the wealthy shall find thankfulness:
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810
and the thankful shall haue more gifts: the desperate shall finde comfort: the sicke a Phisition:
and the thankful shall have more Gifts: the desperate shall find Comfort: the sick a physician:
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811
the sinner in a word, shall finde his Sauiour, where he may embrace him in his armes,
the sinner in a word, shall find his Saviour, where he may embrace him in his arms,
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if he will, as Symeon did. Of prayer, ] that is, of publique prayer, & not of priuate.
if he will, as Symeon did. Of prayer, ] that is, of public prayer, & not of private.
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If we will pray priuatly, wee haue houses to pray in at home.
If we will pray privately, we have houses to pray in At home.
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Enter into thy chamber, and there poure out thy hart vnto God, and hee that heareth thee in secret, shall reward thee openly.
Enter into thy chamber, and there pour out thy heart unto God, and he that hears thee in secret, shall reward thee openly.
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If thou pray when thou shouldest heare, thou prophanest the place, and thy prayer shal returne as a curse into thy bosome.
If thou pray when thou Shouldst hear, thou profanest the place, and thy prayer shall return as a curse into thy bosom.
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For the word of truth hath spoken it; Hee that turnes away his eare from hearing the law, his prayer shall be abhominable.
For the word of truth hath spoken it; He that turns away his ear from hearing the law, his prayer shall be abominable.
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It is not a priuat place, and therfore it wil entertaine no priuate action.
It is not a private place, and Therefore it will entertain no private actium.
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If thy heart call vpon thee to present any priuat prayer to the Lord, follow the vse of holy men in all ages.
If thy heart call upon thee to present any private prayer to the Lord, follow the use of holy men in all ages.
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Isaac went out into the fieldes to pray and meditate. Iacob beeing alone in Bethel, fell to prayer.
Isaac went out into the fields to pray and meditate. Iacob being alone in Bethel, fell to prayer.
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Gen. 28. Dauid watered his couch with teares which fell from him while he prayed. Daniell in his chamber fell to prayer.
Gen. 28. David watered his couch with tears which fell from him while he prayed. Daniell in his chamber fell to prayer.
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Dan. 6. Peter in the 9. of the Acts went vp to the top of the house to pray.
Dan. 6. Peter in the 9. of the Acts went up to the top of the house to pray.
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Christ went aside into the mountaine to pray.
christ went aside into the mountain to pray.
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If I pray, beeing in the Temple, and all the congregation there present, & another preacheth,
If I pray, being in the Temple, and all the congregation there present, & Another Preacheth,
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& a third man standing by readeth, heere is no order, but confusion, and God is not the God of confusion.
& a third man standing by readeth, Here is no order, but confusion, and God is not the God of confusion.
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Let all things in the Church be done decently, and in order.
Let all things in the Church be done decently, and in order.
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Thus haue you seene Christ our Lorde entering into the Temple in deuotion, and in zeale correcting the abuses that hee found there.
Thus have you seen christ our Lord entering into the Temple in devotion, and in zeal correcting the Abuses that he found there.
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Teaching them withall, the right vse of the Temple, and what exercises of holines the place requireth, that so they might not come together to condemnation.
Teaching them withal, the right use of the Temple, and what exercises of holiness the place requires, that so they might not come together to condemnation.
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Let it be considered what is sayd, and the Lord giue vs vnderstanding in all thinges, that hauing attained in some measure to the fulnesse of knowledge that is in Christ Iesus,
Let it be considered what is said, and the Lord give us understanding in all things, that having attained in Some measure to the fullness of knowledge that is in christ Iesus,
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and beeing stablished in euery good worke and word, our fruite may be holines, and our end euerlasting life.
and being established in every good work and word, our fruit may be holiness, and our end everlasting life.
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Let vs pray the spirit of Grace to enter into the temples of our harts, and thence to purge and cast out all corruptions whatsoeuer.
Let us pray the Spirit of Grace to enter into the Temples of our hearts, and thence to purge and cast out all corruptions whatsoever.
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To God onely wise, our Sauiour, be rendred all honor, glory, & praise, with thanksgiuing, now and euer. Amen.
To God only wise, our Saviour, be rendered all honour, glory, & praise, with thanksgiving, now and ever. Amen.
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❧ The history of our Lords Birth. ¶ A Sermon preached by the Authour at Shrewsburie vpon Christ his day.
❧ The history of our lords Birth. ¶ A Sermon preached by the Author At Shrewsbury upon christ his day.
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MATH. 2. 1. 2. When Iesus then was borne in Bethleem in Iudea, in the dayes of Herod the King,
MATH. 2. 1. 2. When Iesus then was born in Bethlehem in Iudea, in the days of Herod the King,
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behold there came Wise men from the East to Ierusalem, saying, Where is hee that is borne King of the Iewes? For wee haue seene his star in the East,
behold there Come Wise men from the East to Ierusalem, saying, Where is he that is born King of the Iewes? For we have seen his star in the East,
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& are come to worship him.
& Are come to worship him.
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TWo principall motiues or reasons, beloued in our Lord, induced me to make choise of this Text. One vvas the occasion of our meeting at this time, which is, to solemnize & keep in memorie the Natiuity of our Lord & Sauiour Christ Iesus.
TWo principal motives or Reasons, Beloved in our Lord, induced me to make choice of this Text. One was the occasion of our meeting At this time, which is, to solemnize & keep in memory the Nativity of our Lord & Saviour christ Iesus.
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The other, the great necessity of the doctrine in these wordes contained.
The other, the great necessity of the Doctrine in these words contained.
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For they deliuer vnto vs the history & full discourse of Christes Incarnation, beeing one principall branch in the misterie of our Redemption.
For they deliver unto us the history & full discourse of Christ's Incarnation, being one principal branch in the mystery of our Redemption.
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So you see how both text, & time our meeting & matter, or cause of our meeting, all conspire together, and are alike sutable.
So you see how both text, & time our meeting & matter, or cause of our meeting, all conspire together, and Are alike suitable.
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There shoulde be no matter of greater force to draw men together, than this vvee haue nowe in hand:
There should be no matter of greater force to draw men together, than this we have now in hand:
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for it is able to furnish vs with all necessary knowledge, like the roule that Ezechiell tooke from the Angell, which whē he had eaten, it filled both belly and bowels:
for it is able to furnish us with all necessary knowledge, like the roll that Ezekiel took from the Angel, which when he had eaten, it filled both belly and bowels:
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& hee straightwayes began to prophecy.
& he straightways began to prophecy.
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We liue not in those times wherein vve may offer rich presents vnto Christ, like the Wisemen,
We live not in those times wherein we may offer rich presents unto christ, like the Wise men,
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nor can wee nowe poynt at the bodily presence of Christ, as Iohn did:
nor can we now point At the bodily presence of christ, as John did:
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not can we feast him in our houses, as Zacheus did, nor can we embrace him in our armes,
not can we feast him in our houses, as Zacchaeus did, nor can we embrace him in our arms,
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as once Symeon did, when hee came by inspiration into the Temple.
as once Symeon did, when he Come by inspiration into the Temple.
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Christ nowe looketh not for these curtesies, nor can we performe thē if we would But this,
christ now looks not for these courtesies, nor can we perform them if we would But this,
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and all this we do, when we come to heare Christ preached vnto vs, when we open our harts to entertaine the worde,
and all this we do, when we come to hear christ preached unto us, when we open our hearts to entertain the word,
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as Lydia did, and when wee embrace with alacritie and cheerfulnesse the doctrine of Christ.
as Lydia did, and when we embrace with alacrity and cheerfulness the Doctrine of christ.
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And as I haue told you, one capitall branch of this doctrine, is this concerning his natiuitie.
And as I have told you, one capital branch of this Doctrine, is this Concerning his Nativity.
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Men are carefull, & very diligent in calculating theyr owne byrth-dayes, and theyr childrens natiuities:
Men Are careful, & very diligent in calculating their own birthdays, and their Children's Nativities:
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for a more certaine account they kalender them vp, to the end they may not be forgotten:
for a more certain account they calendar them up, to the end they may not be forgotten:
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and thys they •may doe, for reason requireth it, law alloweth it, and ciuility commends the same.
and this they •may do, for reason requires it, law alloweth it, and civility commends the same.
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But a thousand times more careful ought we to be, both Prince, prophet, & people, to kalender and keepe in memory the natiuitie of our Lord & Sauiour:
But a thousand times more careful ought we to be, both Prince, Prophet, & people, to calendar and keep in memory the Nativity of our Lord & Saviour:
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conscience •inforceth it, custome calls for it and vvhich is most of all. Christ•••••e commaunds it.
conscience •inforceth it, custom calls for it and which is most of all. Christ•••••e commands it.
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For vnto this name, and to no other vnder heauen are we baptized. Of Christ wee are called Christians.
For unto this name, and to no other under heaven Are we baptised. Of christ we Are called Christians.
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We are his schollers his seruaunts, his disciples, and therefore very careful should we be to honour our Lord & Maister in keeping holy his day.
We Are his Scholars his Servants, his Disciples, and Therefore very careful should we be to honour our Lord & Master in keeping holy his day.
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For as Christ in earth sought nothing but the glory onely of his Father, so his father now in heauen, seekes nothing but the glory of his sonne.
For as christ in earth sought nothing but the glory only of his Father, so his father now in heaven, seeks nothing but the glory of his son.
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And as the same sonne, beeing here on earth humbly debased himselfe as a seruaunt vnder all men, to obey his Fathers will:
And as the same son, being Here on earth humbly debased himself as a servant under all men, to obey his Father's will:
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so hath it pleased God his Father againe to exalt him, not onely to surmount the glorie of all Princes and Potentates whatsoeuer,
so hath it pleased God his Father again to exalt him, not only to surmount the glory of all Princes and Potentates whatsoever,
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but also with such power & maiestie hath he aduaunced him, that euen the very knowledge and beleese of his glorious Name, is able to giue euerlasting life to all sinners be they neuer so greeuously burdened or laden, whosoeuer will come vnto him, to seeke any refreshing.
but also with such power & majesty hath he advanced him, that even the very knowledge and Believe of his glorious Name, is able to give everlasting life to all Sinners be they never so grievously burdened or laden, whosoever will come unto him, to seek any refreshing.
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So proued by his o•n testimony in the 6. of Iohn, verse 40. Thy is the will of him that sent mee, that euery ma• that beleeueth in him, should haue euerlasting life,
So proved by his o•n testimony in the 6. of John, verse 40. Thy is the will of him that sent me, that every ma• that Believeth in him, should have everlasting life,
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and I will raise him vp at the last day. and I will raise him up At the last day.
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Haue not wee great reason then to remember this day of Christ? a day (as Saint Augustine calls it) of all dayes; the beginning of all daies;
Have not we great reason then to Remember this day of christ? a day (as Saint Augustine calls it) of all days; the beginning of all days;
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the beginning of eternitie to the beleeuers.
the beginning of eternity to the believers.
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Hee was borne to make vs rich, hee vvas layd in a stall euen among beastes, to exal• vs to the company of Angels.
He was born to make us rich, he was laid in a stall even among beasts, to exal• us to the company of Angels.
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Hee was borne an exile, a banished person, from the cradle driuen to flie into Egypt,
He was born an exile, a banished person, from the cradle driven to fly into Egypt,
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as Moses did to Mydian, to the end he might make vs free.
as Moses did to Median, to the end he might make us free.
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Hee came from heauen to the earth, to the end hee might dravve vs from earth to heauen. He Come from heaven to the earth, to the end he might draw us from earth to heaven.
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Hee tooke vppon him a naturall •ody, to make vs heauenly bodies.
He took upon him a natural •ody, to make us heavenly bodies.
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He was made flesh, to make vs spirits, he was made the sonne of man, to make vs the •onnes of God.
He was made Flesh, to make us spirits, he was made the son of man, to make us the •onnes of God.
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To as many as receiued him, •o them gaue hee power that they might be the •onnes of God. To as many as received him, •o them gave he power that they might be the •onnes of God.
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Great reason haue wee then •o remember him that did all this for vs.
Great reason have we then •o Remember him that did all this for us
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And this much shall briefely suffice to •tirre vp your mindes to a carefull contem•lation of Christ and his glory.
And this much shall briefly suffice to •tirre up your minds to a careful contem•lation of christ and his glory.
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Now let vs •eare S. Mathew speaking.
Now let us •eare S. Matthew speaking.
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When Iesus then was borne at Bethleem. &c. For the increase of our fayth, and for an •ndoubted certaintie, heere is layd downe •he true story of Christes birth, with cir•umstances thereunto belonging.When Iesus then was born At Bethlehem. etc. For the increase of our faith, and for an •ndoubted certainty, Here is laid down •he true story of Christ's birth, with cir•umstances thereunto belonging.
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The maner of our Lords birth is at large •eliuered by this our Euangelist, in the for•er chap afore my Text, beginning at the 8. verse.
The manner of our lords birth is At large •eliuered by this our Evangelist, in the for•er chap afore my Text, beginning At the 8. verse.
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The other circumstances runne •eere in these wordes: as first; The place •here he was born: In Bethleem. 2. When: •n the dayes of Herod.
The other Circumstances run •eere in these words: as First; The place •here he was born: In Bethlehem. 2. When: •n the days of Herod.
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3. Who came first to •im:
3. Who Come First to •im:
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The wise men. 4. How did they know •ee was borne, or howe were they directed •• finde him? They were guided by a starre. The wise men. 4. How did they know •ee was born, or how were they directed •• find him? They were guided by a star.
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5. To what end came they to him? I• worship him.
5. To what end Come they to him? I• worship him.
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This day and time, was foretolde by the Prophets, commended to men by Angels and celeb•ated by the godly Fathers of the Church.
This day and time, was foretold by the prophets, commended to men by Angels and celeb•ated by the godly Father's of the Church.
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Esay, long before the comming of Chr••• prophecied, saying;
Isaiah, long before the coming of Chr••• prophesied, saying;
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Loe, a virgine shall •••ceaue, and beare a sonne, and they shall 〈 ◊ 〉 name Emanuell. Lo, a Virgae shall •••ceaue, and bear a son, and they shall 〈 ◊ 〉 name Emmanuel.
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And againe, Vnto vs a ••• Esay, 9, is borne, and vnto vs a child is giuen.
And again, Unto us a ••• Isaiah, 9, is born, and unto us a child is given.
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And in the ninth of Damel, the very moment of time wherein Christ should come is s•gni•ied by Ga•riell, Seuenty weekes sa•• he, are determi•ed vpon the people, and 〈 ◊ 〉 the •oly C••ty, to finish the wickednes, 〈 ◊ 〉 seale vp the sinnes,
And in the ninth of Daniel, the very moment of time wherein christ should come is s•gni•ied by Ga•riell, Seuenty weeks sa•• he, Are determi•ed upon the people, and 〈 ◊ 〉 the •oly C••ty, to finish the wickedness, 〈 ◊ 〉 seal up the Sins,
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and to recon•ile iniqui•••• to brin• in euerl•sting righteousnes, & to s•• vp vision and prophe•ie, & to annoynt the••holie. and to recon•ile iniqui•••• to brin• in euerl•sting righteousness, & to s•• up vision and prophe•ie, & to anoint the••holie.
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To make vp the harmonie, Micah po•teth to the very place vvhere our Lo•• should be borne:
To make up the harmony, micah po•teth to the very place where our Lo•• should be born:
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And thou Bethleem, Mica, 5, 2. little to bee among the thou•andes of Iu••• yet out of thee shall •ee come that must rule ••raell. And thou Bethlehem, Mica, 5, 2. little to be among the thou•andes of Iu••• yet out of thee shall •ee come that must Rule ••raell.
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To produce proofes in so cleere a ••••er, were to poynt to the sunne, being alrea•ie mounted to Zenith, where it is per•ect day.
To produce proofs in so clear a ••••er, were to point to the sun, being alrea•ie mounted to Zenith, where it is per•ect day.
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The legall, the ceremoniall, historical, & •ropheticall Scriptures, all prefigured Christ to come. Christes own testimony agreeing to this:
The Legal, the ceremonial, historical, & •ropheticall Scriptures, all prefigured christ to come. Christ's own testimony agreeing to this:
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•earch the Scriptures, for they testifie of mee. And againe, Had ye bel•eued Moses ye would •lso haue beleeued me: for Moses wrote of me. Semen mulieris contret caput serp•ntis. •earch the Scriptures, for they testify of me. And again, Had you bel•eued Moses you would •lso have believed me: for Moses wrote of me. Semen Mulieris contret caput serp•ntis.
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And •••thy seede shall all the nations of the •arth be •lessed. Of this day and time Iacob prophecied, •lmost two thousand yeeres a•ore Christ:And •••thy seed shall all the Nations of the •arth be •lessed. Of this day and time Iacob prophesied, •lmost two thousand Years a•ore christ:
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•hat he should come in the fulnes of time;
•hat he should come in the fullness of time;
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The scepter shall not depart from Iudah, nor a •aw-giuer from betweene his feete, vntill Shi•oh come, The sceptre shall not depart from Iudah, nor a •aw-giuer from between his feet, until Shi•oh come,
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and the peopl• shall be gathered vnto •im. and the peopl• shall be gathered unto •im.
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He shall binde his Ass•-fo•le vnto the vine, •nd his A••es colt vnto the b•st •••e. He shall bind his Ass•-fo•le unto the vine, •nd his A••es colt unto the b•st •••e.
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The Lord Go• will rai•e vp a Prophet from Deut, 18. •mong you, out of your brethren: vnto ••• yee •hall barken. The Lord Go• will rai•e up a Prophet from Deuteronomy, 18. •mong you, out of your brothers: unto ••• ye •hall barken.
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But all this is but to light a candle at •oone day.
But all this is but to Light a candle At •oone day.
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For wee all, from the •••• to the suckling, from the gray head to the ten••• babe, all are trayned vp in this doctrine,
For we all, from the •••• to the suckling, from the grey head to the ten••• babe, all Are trained up in this Doctrine,
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& we receiue it from an autentique truth.
& we receive it from an authentic truth.
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We all professe it and beleeue it, that Christ • at this time tooke our nature vpon him,
We all profess it and believe it, that christ • At this time took our nature upon him,
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& became flesh for our sakes; and therefore • will be the more sparing in amplifying th•• point.
& became Flesh for our sakes; and Therefore • will be the more sparing in amplifying th•• point.
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VVere it so that I were to speake before Infidels, or before an vnbeleeuing sort •• Iewes, vvhich are not yet resolued th•• Christ is come:
Were it so that I were to speak before Infidels, or before an unbelieving sort •• Iewes, which Are not yet resolved th•• christ is come:
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because the vaile is not •• taken from them, and theyr harts are hardned that they cannot beleeue the Scriptures:
Because the veil is not •• taken from them, and their hearts Are hardened that they cannot believe the Scriptures:
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then had I neede to produce all the testimonies that might be founde for confirmation of this doctrine,
then had I need to produce all the testimonies that might be found for confirmation of this Doctrine,
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and gayning •• them to the sayth.
and gaining •• them to the say.
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And yet all this notwithstanding vvo••• hardly preuaile, since it appeares by Christes owne testimonie of thē, that they •••• giuen ouer to a rep•obate sence.
And yet all this notwithstanding vvo••• hardly prevail, since it appears by Christ's own testimony of them, that they •••• given over to a rep•obate sense.
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Seeing ••• shall see, and not perceiue, and hearing you 〈 ◊ 〉 heare, and not vnderstand. Seeing ••• shall see, and not perceive, and hearing you 〈 ◊ 〉 hear, and not understand.
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For had they not beene altogether hardned, and solde to infidelitie, so many scriptures and prophecies of Christ, (all which •hey daily read in their Sinagogues,) would haue forced them to acknowledge Christ, whom yet they denie.
For had they not been altogether hardened, and sold to infidelity, so many Scriptures and prophecies of christ, (all which •hey daily read in their Synagogues,) would have forced them to acknowledge christ, whom yet they deny.
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VVee would haue thought, that if wee had beene then liuing in that age of theyrs,
We would have Thought, that if we had been then living in that age of theirs,
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when Christ was borne among them, conuersed with them, wrought so many miracles before them, vvee could not haue been so faithlesse.
when christ was born among them, conversed with them, wrought so many Miracles before them, we could not have been so faithless.
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All the chiefest Iewes both Priestes and Scribes, beeing asked where Christ should be borne, aunswered thus:
All the chiefest Iewes both Priests and Scribes, being asked where christ should be born, answered thus:
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At Bethlehem in Iud•a. Yea, and they alleage this pregnant place out of the Prophets: For it is written, Thou Bethlem. &c. At Bethlehem in Iud•a. Yea, and they allege this pregnant place out of the prophets: For it is written, Thou Bethlehem. etc.
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And againe, which condemneth them further, in the 7. of Iohn, 42. Sayth not the Scripture that Christ shall come of the seed of Dauid,
And again, which Condemneth them further, in the 7. of John, 42. Say not the Scripture that christ shall come of the seed of David,
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& out of the Towne of Bethleem? Yet though they knew all this, whē Christ came among them, they denied him:& out of the Town of Bethlehem? Yet though they knew all this, when christ Come among them, they denied him:
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so do they gore themselues in their owne sides, •ike the Baalites.
so do they gore themselves in their own sides, •ike the Baalites.
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The reason vvhy the Euangelist so precisely layeth downe these circumstances of the manner, time and place, vvith other occurrences of our Sauiour Christ his birth, is for that hee would take away all distrustfulnes,
The reason why the Evangelist so precisely Layeth down these Circumstances of the manner, time and place, with other occurrences of our Saviour christ his birth, is for that he would take away all distrustfulness,
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and also to verifie the former prophecies of Christ:
and also to verify the former prophecies of christ:
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that when it came to passe, wee might acknowledge the truth therof, since it fell out in the same sort, time,
that when it Come to pass, we might acknowledge the truth thereof, since it fell out in the same sort, time,
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and place, as was so long before fore-told.
and place, as was so long before foretold.
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Well, let vs especially remember to giue God thanks for this grace giuen vs, that we are not faithlesse like the Iewes, who to this houre resist the truth in vngodlines.
Well, let us especially Remember to give God thanks for this grace given us, that we Are not faithless like the Iewes, who to this hour resist the truth in ungodliness.
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Or like Thomas the Apostle, that would in no wise beleeue, till hee had put his fingers into the print of the nayles.
Or like Thomas the Apostle, that would in no wise believe, till he had put his fingers into the print of the nails.
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But wee not seeing, doe beleeue, and can say with an vndoubted testimony, Thou art our Lord, & our God.
But we not seeing, do believe, and can say with an undoubted testimony, Thou art our Lord, & our God.
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And a special blessing followeth this our faith, for our Sauiour iustifies it, Thou hast seene, and beleeuest, 〈 ◊ 〉 say, blessed are they that haue not seene, & •• haue beleeued. When Iesus then was borne.
And a special blessing follows this our faith, for our Saviour Justifies it, Thou hast seen, and Believest, 〈 ◊ 〉 say, blessed Are they that have not seen, & •• have believed. When Iesus then was born.
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Here we are to learne the mercy of God, in sending his sonne to the worlde for ou• good onely:
Here we Are to Learn the mercy of God, in sending his son to the world for ou• good only:
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which mercy of GOD, made S. Iohn exclaime with a rauishing kinde of admiration;
which mercy of GOD, made S. John exclaim with a ravishing kind of admiration;
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So God loued the world, that hee sent his only begotten sonne into the world, 〈 ◊ 〉 •re might liue through him. So God loved the world, that he sent his only begotten son into the world, 〈 ◊ 〉 •re might live through him.
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And in the tenth verse, Heerein is loue, in that God loued vs first, and sent his sonne to be •a reconciliation. &c.
And in the tenth verse, Herein is love, in that God loved us First, and sent his son to be •a reconciliation. etc.
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And in the 17. verse, he makes the same repeticion in substance, still expressing the mercy and loue of God.
And in the 17. verse, he makes the same repetition in substance, still expressing the mercy and love of God.
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This was so melodious a note in his eares, when he strooke vpon loue ▪ that as a byrde beeing taught to record, doth double and treble one and the same thing often,
This was so melodious a note in his ears, when he struck upon love ▪ that as a bird being taught to record, does double and triple one and the same thing often,
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so doth Iohn vpon this loue of God, as if hee could neuer part from it:
so does John upon this love of God, as if he could never part from it:
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933
So God 〈 ◊ 〉 the word. And heerein appeared the 〈 ◊ 〉 of God. So God 〈 ◊ 〉 the word. And herein appeared the 〈 ◊ 〉 of God.
av np1 〈 sy 〉 dt n1. cc av vvd dt 〈 sy 〉 pp-f np1.
(6) part (DIV1)
409
Image 53
934
And God loued vs first. &c. Iohn could no more part with this loue, then Elisha could with Ehah, •• the whirlewinde deuided them.And God loved us First. etc. John could no more part with this love, then Elisha could with Ehah, •• the whirlwind divided them.
cc np1 vvd pno12 ord. av np1 vmd av-dx dc n1 p-acp d n1, cs np1 vmd p-acp np1, •• dt n1 vvd pno32.
(6) part (DIV1)
409
Image 53
935
A Father of the Church 〈 ◊ 〉 vpon this loue of God, saith that the 〈 ◊ 〉 •n of the world,
A Father of the Church 〈 ◊ 〉 upon this love of God, Says that the 〈 ◊ 〉 •n of the world,
dt n1 pp-f dt n1 〈 sy 〉 p-acp d n1 pp-f np1, vvz cst dt 〈 sy 〉 vbdp pp-f dt n1,
(6) part (DIV1)
411
Image 53
936
and after that the creation of man, did not argue a greater 〈 ◊ 〉 in God that this:
and After that the creation of man, did not argue a greater 〈 ◊ 〉 in God that this:
cc p-acp d dt n1 pp-f n1, vdd xx vvi dt jc 〈 sy 〉 p-acp np1 cst d:
(6) part (DIV1)
411
Image 53
937
In giuing vs his Son to be borne for vs. All the other workes of God, as the making of the heauens, the 〈 ◊ 〉 and the creatures, haue in them matter enough of admiration, but this one surmounteth all the rest, beeing as Nazianzen speaketh NONLATINALPHABET, a worke that passeth all admiration:
In giving us his Son to be born for us All the other works of God, as the making of the heavens, the 〈 ◊ 〉 and the creatures, have in them matter enough of admiration, but this one surmounteth all the rest, being as Nazianzen speaks, a work that passes all admiration:
p-acp vvg pno12 po31 n1 pc-acp vbi vvn p-acp pno12 d dt j-jn n2 pp-f np1, c-acp dt n-vvg pp-f dt n2, dt 〈 sy 〉 cc dt n2, vhb p-acp pno32 n1 av-d pp-f n1, p-acp d pi vvz d dt n1, vbg p-acp np1 vvz, dt n1 cst vvz d n1:
(6) part (DIV1)
411
Image 53
938
& they may wonder at this; that wonder at nothing besides:
& they may wonder At this; that wonder At nothing beside:
cc pns32 vmb vvi p-acp d; cst vvb p-acp pix p-acp:
(6) part (DIV1)
412
Image 54
939
at this loue of God in sending his sonne to be borne for vs, after such a supernaturall maner to be borne of a virgine, to translate him from the heauens to the earth;
At this love of God in sending his son to be born for us, After such a supernatural manner to be born of a Virgae, to translate him from the heavens to the earth;
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(6) part (DIV1)
412
Image 54
940
God, and the Sonne of God, whom the heauens, nor the heauen of heauens could containe,
God, and the Son of God, whom the heavens, nor the heaven of heavens could contain,
np1, cc dt n1 pp-f np1, ro-crq dt n2, ccx dt n1 pp-f n2 vmd vvi,
(6) part (DIV1)
412
Image 54
941
nowe to be included in so narrow a roome as the wombe of a Virgine.
now to be included in so narrow a room as the womb of a Virgae.
av pc-acp vbi vvd p-acp av j dt n1 p-acp dt n1 pp-f dt n1.
(6) part (DIV1)
412
Image 54
942
They that passed by Hazaels corpes, stoode still and wondered, here may we rather wonder at a liuing body.
They that passed by Hazaels corpses, stood still and wondered, Here may we rather wonder At a living body.
pns32 cst vvd p-acp npg1 n2, vvd av cc vvn, av vmb pns12 av-c vvb p-acp dt j-vvg n1.
(6) part (DIV1)
412
Image 54
943
Let the foolish Philosophers henceforth burne their bookes, as the Ephesians did their vaine bookes: they build al vpon reason, & vpon the causes of things:
Let the foolish Philosophers henceforth burn their books, as the Ephesians did their vain books: they built all upon reason, & upon the Causes of things:
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(6) part (DIV1)
413
Image 54
944
but thys is a reason beyond reason, by no humaine reason to be comprized.
but this is a reason beyond reason, by no human reason to be comprised.
cc-acp d vbz dt n1 p-acp n1, p-acp dx j n1 pc-acp vbi vvd.
(6) part (DIV1)
413
Image 54
945
The hautie Astronomers that walke among the starres, that send vp their typtoecōceits beyond the clowdes as if they were the onely commaunders of the world,
The haughty Astronomers that walk among the Stars, that send up their typtoeconceits beyond the Clouds as if they were the only commanders of the world,
dt j n2 cst vvb p-acp dt n2, cst vvb a-acp po32 n2 p-acp dt n2 c-acp cs pns32 vbdr dt j n2 pp-f dt n1,
(6) part (DIV1)
414
Image 54
946
and could measure the heauens with a span, as they seeme to shut vp all in one globe, let them trace it no more vpon the pinacles of planetary influences.
and could measure the heavens with a span, as they seem to shut up all in one Globe, let them trace it no more upon the pinnacles of planetary influences.
cc vmd vvi dt n2 p-acp dt n1, c-acp pns32 vvb pc-acp vvi a-acp d p-acp crd n1, vvb pno32 vvi pn31 av-dx av-dc p-acp dt n2 pp-f j n2.
(6) part (DIV1)
414
Image 54
947
If they can be so humble, as to walk with vs heere beneath vpon this earth:
If they can be so humble, as to walk with us Here beneath upon this earth:
cs pns32 vmb vbi av j, c-acp pc-acp vvi p-acp pno12 av p-acp p-acp d n1:
(6) part (DIV1)
415
Image 54
948
the seely Cratch in Bethleem where our Lorde lay, and the wombe of a virgin trauailing with the most glorious person of the worlde, Christ Iesus, at whose feete Kings & Emperours must cast downe theyr crownes,
the silly Cratch in Bethlehem where our Lord lay, and the womb of a Virgae travailing with the most glorious person of the world, christ Iesus, At whose feet Kings & emperors must cast down their crowns,
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(6) part (DIV1)
415
Image 54
949
as before the chiefe and supreme King, King of Kings, and all Kings glory;
as before the chief and supreme King, King of Kings, and all Kings glory;
c-acp p-acp dt j-jn cc j n1, n1 pp-f n2, cc d ng1 n1;
(6) part (DIV1)
415
Image 54
950
heere may they sinde (I say) matter enough to occupie theyr wits and senses withall:
Here may they sinde (I say) matter enough to occupy their wits and Senses withal:
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(6) part (DIV1)
415
Image 54
951
and here they may rather contemplate thys Comet, thys blazing starre, as in vvhose presence, the greatest starre, Sunne, Moone,
and Here they may rather contemplate this Cometam, this blazing star, as in whose presence, the greatest star, Sun, Moon,
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(6) part (DIV1)
415
Image 54
952
and all doe lose theyr light. Here they may rather wonder at his so strange comming into the worlde:
and all do loose their Light. Here they may rather wonder At his so strange coming into the world:
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(6) part (DIV1)
415
Image 54
953
as his Disciples wondered at his going out of the world vpō his ascending.
as his Disciples wondered At his going out of the world upon his ascending.
c-acp po31 n2 vvd p-acp po31 vvg av pp-f dt n1 p-acp po31 vvg.
(6) part (DIV1)
415
Image 54
954
We all acknowledge this loue of God, in that he gaue vs his sonne to be borne for vs,
We all acknowledge this love of God, in that he gave us his son to be born for us,
pns12 d vvb d n1 pp-f np1, p-acp cst pns31 vvd pno12 po31 n1 pc-acp vbi vvn p-acp pno12,
(6) part (DIV1)
416
Image 54
955
but where is that serious consideration, where is that Isaac a•ong vs, that will goe out into the fieldes to meditate of this so excellent a benefit?
but where is that serious consideration, where is that Isaac a•ong us, that will go out into the fields to meditate of this so excellent a benefit?
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(6) part (DIV1)
416
Image 54
956
S. Paule counted this world but dung in respect of the excellent knowledge of Christ:
S. Paul counted this world but dung in respect of the excellent knowledge of christ:
np1 np1 vvn d n1 p-acp n1 p-acp n1 pp-f dt j n1 pp-f np1:
(6) part (DIV1)
417
Image 55
957
yet with many nowe adaies dunge it selfe, the basest thing, is preferred before the deerest thing.
yet with many now adais dung it self, the Basest thing, is preferred before the dearest thing.
av p-acp d av av n1 pn31 n1, dt js n1, vbz vvn p-acp dt js-jn n1.
(6) part (DIV1)
417
Image 55
958
For what is siluer and gold, & the mammon of this world, which the wicked doe so highly magnifie,
For what is silver and gold, & the mammon of this world, which the wicked do so highly magnify,
p-acp r-crq vbz n1 cc n1, cc dt n1 pp-f d n1, r-crq dt j vdb av av-j vvi,
(6) part (DIV1)
417
Image 55
959
but very earth, and vile dung? This time wherin we celebrate our lords natiuity, we make it a time of feasting,
but very earth, and vile dung? This time wherein we celebrate our Lords Nativity, we make it a time of feasting,
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(6) part (DIV1)
417
Image 55
960
and a time of merrie-making, and tyme of reioycing:
and a time of merrymaking, and time of rejoicing:
cc dt n1 pp-f j, cc n1 pp-f vvg:
(6) part (DIV1)
418
Image 55
961
but I feare too too fewe there are, that reioyce that Christ was as at this tyme borne for them.
but I Fear too too few there Are, that rejoice that christ was as At this time born for them.
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(6) part (DIV1)
418
Image 55
962
If thys true reioycing were planted in vs, it would cut off much vanity and much reioycing in euill.
If this true rejoicing were planted in us, it would Cut off much vanity and much rejoicing in evil.
cs d j vvg vbdr vvn p-acp pno12, pn31 vmd vvi a-acp d n1 cc d vvg p-acp j-jn.
(6) part (DIV1)
419
Image 55
963
It would make vs fall into this holy parlee, and angelicall conference:
It would make us fallen into this holy parlee, and angelical conference:
pn31 vmd vvi pno12 vvi p-acp d j n1, cc j n1:
(6) part (DIV1)
419
Image 55
964
Hath God performed this great worke for me, and shall I be vnthankfull? Shall I forget him that testified so great & so vnspeakable kindnes for mee, in not disdaining to take my flesh and nature vppon him, to be borne for me, to die for me, to shed his hart blood for mee,
Hath God performed this great work for me, and shall I be unthankful? Shall I forget him that testified so great & so unspeakable kindness for me, in not disdaining to take my Flesh and nature upon him, to be born for me, to die for me, to shed his heart blood for me,
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(6) part (DIV1)
419
Image 55
965
and to sustaine intollerable torments for mee, which I should haue vndergone. And all to the end I should lyue, and not die.
and to sustain intolerable torments for me, which I should have undergone. And all to the end I should live, and not die.
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(6) part (DIV1)
419
Image 55
966
If one man should die for another, here were demonstration of great loue:
If one man should die for Another, Here were demonstration of great love:
cs crd n1 vmd vvi p-acp j-jn, av vbdr n1 pp-f j n1:
(6) part (DIV1)
420
Image 55
967
but in that Christ our Lord would die for vs, beeing the sonne, the onely sonne of God, the brightnes of glory,
but in that christ our Lord would die for us, being the son, the only son of God, the brightness of glory,
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(6) part (DIV1)
420
Image 55
968
& farre superior to the Angels, this is yet greater loue, such loue as no tongue nor pen can amplifie.
& Far superior to the Angels, this is yet greater love, such love as no tongue nor pen can amplify.
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(6) part (DIV1)
420
Image 55
969
Expresse it we cannot, rather wee may wonder at it, and exclaime like Paule, O the riches of Gods grace. Was borne.
Express it we cannot, rather we may wonder At it, and exclaim like Paul, Oh the riches of God's grace. Was born.
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(6) part (DIV1)
420
Image 55
970
Heere we must also learne the obedience of Christ our Lord, and his humility. As it was loue in God the Father, that sent forth Christ into the world:
Here we must also Learn the Obedience of christ our Lord, and his humility. As it was love in God the Father, that sent forth christ into the world:
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(6) part (DIV1)
421
Image 55
971
so it was obedience in Christ the Sonne of God, that brought him and presented him vnto the world.
so it was Obedience in christ the Son of God, that brought him and presented him unto the world.
av pn31 vbds n1 p-acp np1 dt n1 pp-f np1, cst vvd pno31 cc vvd pno31 p-acp dt n1.
(6) part (DIV1)
421
Image 55
972
God would haue him come, and it was his will to come: for so testifieth he of him selfe.
God would have him come, and it was his will to come: for so Testifieth he of him self.
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(6) part (DIV1)
422
Image 55
973
Loe, I come to doe thy will ò God. O that we could possibly pactise the like holy obedience: Lo, I come to do thy will ò God. O that we could possibly pactise the like holy Obedience:
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(6) part (DIV1)
422
Image 55
974
that when by the motion of Gods Spyrit working in vs, and calling vpon vs to doe any good thing, wee might be ready to aunswere, We are come to do thy will.
that when by the motion of God's Spyrit working in us, and calling upon us to do any good thing, we might be ready to answer, We Are come to do thy will.
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(6) part (DIV1)
423
Image 55
975
This was euer in Christ, but it is sildome or neuer in vs: As the Father hath sent me, so I doe alwayes the thinges that please him.
This was ever in christ, but it is seldom or never in us: As the Father hath sent me, so I do always the things that please him.
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(6) part (DIV1)
423
Image 55
976
His humilitie is likewise testified in •aking our flesh vpon him: in beeing borne for vs:
His humility is likewise testified in •aking our Flesh upon him: in being born for us:
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(6) part (DIV1)
423
Image 56
977
and in de•ecting himselfe to sustaine in his glorious body our infirmities. For it pleased him to become in all things like vnto vs, sinne onely excepted.
and in de•ecting himself to sustain in his glorious body our infirmities. For it pleased him to become in all things like unto us, sin only excepted.
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(6) part (DIV1)
423
Image 56
978
Great was this humilitie, & it must beare downe our pride:
Great was this humility, & it must bear down our pride:
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(6) part (DIV1)
424
Image 56
979
it must teach vs to bee humble and meeke, if wee will passe from earth to heauen, whether hee is now ascended.
it must teach us to be humble and meek, if we will pass from earth to heaven, whither he is now ascended.
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(6) part (DIV1)
424
Image 56
980
Abraham bowed himselfe to the Angels, to shew that there is no way to come neere vnto God,
Abraham bowed himself to the Angels, to show that there is no Way to come near unto God,
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(6) part (DIV1)
425
Image 56
981
or to the resemblance of Christ, but by humility. All do gape after honour, as Eue thought to be equall with GOD her Maker:
or to the resemblance of christ, but by humility. All do gape After honour, as Eue Thought to be equal with GOD her Maker:
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(6) part (DIV1)
425
Image 56
982
shee would be higher then shee was, and shee would needes from Paradice mount vp to heauen before her time.
she would be higher then she was, and she would needs from Paradise mount up to heaven before her time.
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(6) part (DIV1)
426
Image 56
983
But because she sought it by pride, therefore by pride she lost both the one and the other, heauen and Eden, till Christ regayned them by his humilitie.
But Because she sought it by pride, Therefore by pride she lost both the one and the other, heaven and Eden, till christ Regained them by his humility.
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(6) part (DIV1)
427
Image 56
984
Humilitie is the first step to honour, as pride is to basenes: and therefore saith Sa•omon, Pride goeth before destruction, and an •igh minde before the fall.
Humility is the First step to honour, as pride is to baseness: and Therefore Says Sa•omon, Pride Goes before destruction, and an •igh mind before the fallen.
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(6) part (DIV1)
428
Image 56
985
Pryde before, and shame behinde, as •ewys the French-King spake both pithily and pleasantly; When pryde is on the horse•acke, then is shame on the crooper.
Pride before, and shame behind, as •ewys the French-King spoke both pithily and pleasantly; When pride is on the horse•acke, then is shame on the crooper.
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(6) part (DIV1)
429
Image 56
986
Our Sauiour in the eyghteene of Mark chaulking the way that leades vnto honor, saith, He that humbleth himselfe, shall be exalted:
Our Saviour in the eyghteene of Mark chaulking the Way that leads unto honour, Says, He that Humbleth himself, shall be exalted:
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(6) part (DIV1)
430
Image 56
987
but the proud he checketh, when he saith thus, Hee that exalts himselfe, shall be brought low.
but the proud he checketh, when he Says thus, He that exalts himself, shall be brought low.
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(6) part (DIV1)
430
Image 56
988
As heere we find humilitie in Christ, so may we find it in all the holy men before & since Christ.
As Here we find humility in christ, so may we find it in all the holy men before & since christ.
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(6) part (DIV1)
431
Image 56
989
Ioseph, though he were the greatest Potentate in Egypt, yet confessed he was but a shepheards sonne,
Ioseph, though he were the greatest Potentate in Egypt, yet confessed he was but a shepherds son,
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(6) part (DIV1)
432
Image 56
990
and this he vttered being in the ruffe and prime of his honour.
and this he uttered being in the ruff and prime of his honour.
cc d pns31 vvd vbg p-acp dt n1 cc n-jn pp-f po31 n1.
(6) part (DIV1)
432
Image 56
991
Yet Ioseph knew right well that the name of a sheep-keeper was odious to the Egyptians.
Yet Ioseph knew right well that the name of a Sheepkeeper was odious to the egyptians.
av np1 vvd av-jn av cst dt n1 pp-f dt n1 vbds j p-acp dt njp2.
(6) part (DIV1)
432
Image 56
992
Moses is registred to be the meekest man vpon the earth. Dauid beeing instaled into the kingdome, humbly acknowledgeth his beginning:
Moses is registered to be the Meekest man upon the earth. David being installed into the Kingdom, humbly acknowledgeth his beginning:
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(6) part (DIV1)
432
Image 56
993
Thou tookest Dauid, when hee followed the Ewes great with young. His honour made him not forget his pe•gree.Thou tookest David, when he followed the Ewes great with young. His honour made him not forget his pe•gree.
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(6) part (DIV1)
433
Image 56
994
That Prince who spake mildly & humbly to Eliah, was not consumed:
That Prince who spoke mildly & humbly to Elijah, was not consumed:
cst n1 r-crq vvd av-j cc av-j p-acp np1, vbds xx vvn:
(6) part (DIV1)
434
Image 57
995
so if 〈 ◊ 〉 will not be consumed with the fire of Go• wrath, we must be humble.
so if 〈 ◊ 〉 will not be consumed with the fire of Go• wrath, we must be humble.
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(6) part (DIV1)
434
Image 57
996
Saint Basill speaking of the creation 〈 ◊ 〉 man, saith, Cur accepit Deus 〈 ◊ 〉 Why did God take the dust of the ear•• C•m 〈 ◊ 〉 audis cur el•uaris, Why should dust and ashes be proud then?
Saint Basil speaking of the creation 〈 ◊ 〉 man, Says, Cur accepit Deus 〈 ◊ 〉 Why did God take the dust of the ear•• C•m 〈 ◊ 〉 audis cur el•uaris, Why should dust and Ashes be proud then?
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(6) part (DIV1)
435
Image 57
997
Surely, neyther honour no• riches, n•• friendes, nor apparrell ▪ nor ought else, if • the glory of the world were heaped vpp• vs, it should not make vs proude.
Surely, neither honour no• riches, n•• Friends, nor apparel ▪ nor ought Else, if • the glory of the world were heaped vpp• us, it should not make us proud.
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(6) part (DIV1)
436
Image 57
998
If the• mightest weare •oth of gold, remembe• couers but a •oule ••rka••e, dust & ashes.
If the• Mightest wear •oth of gold, remembe• covers but a •oule ••rka••e, dust & Ashes.
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(6) part (DIV1)
436
Image 57
999
Of all sorts of proude men, they are •o be most condemned that are proude of the• apparrell,
Of all sorts of proud men, they Are •o be most condemned that Are proud of the• apparel,
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(6) part (DIV1)
437
Image 57
1000
as if they should glory in th•• shame: for apparrell was made to coue• our shame.
as if they should glory in th•• shame: for apparel was made to coue• our shame.
c-acp cs pns32 vmd vvi p-acp n1 n1: p-acp n1 vbds vvn p-acp n1 po12 n1.
(6) part (DIV1)
437
Image 57
1001
When Ad•• had sinned, and so knew th•• hee was naked, presently hee made himselfe breeches of ••g-leaues.
When Ad•• had sinned, and so knew th•• he was naked, presently he made himself breeches of ••g-leaues.
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(6) part (DIV1)
437
Image 57
1002
So sinne and shame were the first Taylors that shaped Adams garments. The humble and proude, are both noted •• Scripture by theyr diuersitie of apparell.
So sin and shame were the First Tailors that shaped Adams garments. The humble and proud, Are both noted •• Scripture by their diversity of apparel.
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(6) part (DIV1)
438
Image 57
1003
Iohn is noted to haue vestimentum é pilis Camelorum, et zonum pelliceam, his apparell of Camels haire,
John is noted to have vestimentum é pilis Camelorum, et zonum pelliceam, his apparel of Camels hair,
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(6) part (DIV1)
440
Image 57
1004
and a girdle of a skinne about his loynes. Here was an humble man. But the rich man in Luke 16. is otherwise pictured.
and a girdle of a skin about his loins. Here was an humble man. But the rich man in Luke 16. is otherwise pictured.
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(6) part (DIV1)
440
Image 57
1005
It is not omitted as a matter of speciall note, that he was apparelled in purple, and fared deliciously euery day. Heere was a proude man.
It is not omitted as a matter of special note, that he was appareled in purple, and fared deliciously every day. Here was a proud man.
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(6) part (DIV1)
440
Image 57
1006
How doth the Lorde by Esay rip vp the •ryde of our rioting age: expressing by •ame al the handmaides of pride.
How does the Lord by Isaiah rip up the •ryde of our rioting age: expressing by •ame all the handmaidens of pride.
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(6) part (DIV1)
441
Image 57
1007
Slippers, calls, and round tyres, sweet balls, bracelets, and bonnets, the tyres of the head, the tablets, earings, rings, and mufflers:
Slippers, calls, and round tires, sweet balls, bracelets, and bonnets, the tires of the head, the tablets, earings, rings, and mufflers:
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(6) part (DIV1)
441
Image 57
1008
costlie apparell, the vailes & crisping pynnes, the glasses, fine linnen, hoodes and lawnes, &c. Had the Prophet liued in these times,
costly apparel, the vails & crisping pynnes, the glasses, fine linen, hoods and lawns, etc. Had the Prophet lived in these times,
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(6) part (DIV1)
441
Image 57
1009
how might he haue inueighed against the gaudines of apparrell, long staring ru••es, pe•iwiggs, fardingals, maskes, fannes, painted faces, partlets, bracelets, frontlets, fillets, all lets to let and hinder vs from humilitie.
how might he have inveighed against the gaudiness of apparel, long staring ru••es, pe•iwiggs, farthingales, masks, fans, painted faces, partlets, bracelets, frontlets, fillets, all lets to let and hinder us from humility.
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(6) part (DIV1)
441
Image 57
1010
When God began to make apparrell for man, he made it but of the skinnes of beasts.
When God began to make apparel for man, he made it but of the skins of beasts.
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(6) part (DIV1)
442
Image 57
1011
And all the former Saints were couered onely with Goates-skinnes, and the ha•• of Camels.
And all the former Saints were covered only with Goatskins, and the ha•• of Camels.
cc d dt j n2 vbdr vvn av-j p-acp n2, cc dt n1 pp-f n2.
(6) part (DIV1)
442
Image 58
1012
But nowe this fashion is qu•• out of fashion, for wee rob all the creatu•• of the world to cloath our backs, by taking from some their wooll, frō some their sk•• from some their fur,
But now this fashion is qu•• out of fashion, for we rob all the creatu•• of the world to cloth our backs, by taking from Some their wool, from Some their sk•• from Some their fur,
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(6) part (DIV1)
442
Image 58
1013
and from some th•• very excrements, not sparing so much a the silly poore worme: for the silke is b• the excrement of wormes.
and from Some th•• very excrements, not sparing so much a the silly poor worm: for the silk is b• the excrement of worms.
cc p-acp d n1 j n2, xx vvg av av-d dt dt j j n1: c-acp dt n1 vbz n1 dt n1 pp-f n2.
(6) part (DIV1)
442
Image 58
1014
Nay, rather then wee will be vnfurnished of any thing that may adorne or beaut••• vs, wee will not sticke to diue as it were 〈 ◊ 〉 to the bottom of the sea,
Nay, rather then we will be unfurnished of any thing that may adorn or beaut••• us, we will not stick to dive as it were 〈 ◊ 〉 to the bottom of the sea,
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(6) part (DIV1)
443
Image 58
1015
and turne vp 〈 ◊ 〉 sands of the sea for precious stones.
and turn up 〈 ◊ 〉 sands of the sea for precious stones.
cc vvi a-acp 〈 sy 〉 n2 pp-f dt n1 p-acp j n2.
(6) part (DIV1)
443
Image 58
1016
When the glystering silkes •uffle on 〈 ◊ 〉 backs, and the precious Indian rings 〈 ◊ 〉 vpon our fingers,
When the glistering silks •uffle on 〈 ◊ 〉 backs, and the precious Indian rings 〈 ◊ 〉 upon our fingers,
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(6) part (DIV1)
444
Image 58
1017
when our necks are •••ged with goodly and costly chaynes, 〈 ◊ 〉 the wristes of our hands with bracelets, 〈 ◊ 〉 thinke all the vvorld dooth admire vs:
when our necks Are •••ged with goodly and costly chains, 〈 ◊ 〉 the wrists of our hands with bracelets, 〈 ◊ 〉 think all the world doth admire us:
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(6) part (DIV1)
444
Image 58
1018
and vvee seeme in our owne eyes like the 〈 ◊ 〉 kyms:
and we seem in our own eyes like the 〈 ◊ 〉 kyms:
cc pns12 vvb p-acp po12 d n2 av-j dt 〈 sy 〉 n2:
(6) part (DIV1)
444
Image 58
1019
or like the builders of Babell, 〈 ◊ 〉 thought to hyde theyr heades among 〈 ◊ 〉 clowdes.
or like the Builders of Babel, 〈 ◊ 〉 Thought to hide their Heads among 〈 ◊ 〉 Clouds.
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(6) part (DIV1)
444
Image 58
1020
A godly deuoute man, who now is w••• the Lorde, meruaileth much at the vani•• of proude men:
A godly devout man, who now is w••• the Lord, meruaileth much At the vani•• of proud men:
dt j j n1, r-crq av vbz n1 dt n1, vvz d p-acp dt n1 pp-f j n2:
(6) part (DIV1)
445
Image 58
1021
I wonder (saith hee) th• men should in seeking to exalt themselues, •o farre debase themselues:
I wonder (Says he) th• men should in seeking to exalt themselves, •o Far debase themselves:
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(6) part (DIV1)
445
Image 58
1022
for in clothing •hemselues so richly, they make theyr apparell better than themselues: theyr bodies are not so much woorth as their apparell:
for in clothing •hemselues so richly, they make their apparel better than themselves: their bodies Are not so much worth as their apparel:
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(6) part (DIV1)
445
Image 58
1023
•hey would be better then all men, and yet •annot make thēselues equall to the clothes •hey weare vpon theyr backs.
•hey would be better then all men, and yet •annot make themselves equal to the clothes •hey wear upon their backs.
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(6) part (DIV1)
445
Image 58
1024
Salomon, when he was most royally roa•ed, was not halfe so glorious as the L•lly in •he fielde.
Solomon, when he was most royally roa•ed, was not half so glorious as the L•lly in •he field.
np1, c-crq pns31 vbds av-ds av-j vvn, vbds xx j-jn av j c-acp dt n1 p-acp j n1.
(6) part (DIV1)
446
Image 58
1025
If the Lilly did exceede S•lomon, and •ee a King, vvhy should priuate men, or great men in high place,
If the Lily did exceed S•lomon, and •ee a King, why should private men, or great men in high place,
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(6) part (DIV1)
447
Image 58
1026
or in lowe place howsoeuer, striue to be proud, since they •annot make themselues like one of the flowers of the field, which florisheth before •he Sieth,
or in low place howsoever, strive to be proud, since they •annot make themselves like one of the flowers of the field, which flourisheth before •he Sieth,
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(6) part (DIV1)
447
Image 58
1027
and is cut downe in a moment. O let vs not so passe away our dayes in vanitie:
and is Cut down in a moment. Oh let us not so pass away our days in vanity:
cc vbz vvn a-acp p-acp dt n1. uh vvb pno12 xx av vvi av po12 n2 p-acp n1:
(6) part (DIV1)
447
Image 58
1028
let vs rather learne this lesson of Christ here taught vs, which is humilitie.
let us rather Learn this Lesson of christ Here taught us, which is humility.
vvb pno12 av-c vvi d n1 pp-f np1 av vvd pno12, r-crq vbz n1.
(6) part (DIV1)
448
Image 58
1029
Euen from the beginning of his life, the •ime of his birth in Bethleem, to the time of his death in Caluary, alwaies hee practized humilitie.
Even from the beginning of his life, the •ime of his birth in Bethlehem, to the time of his death in Calvary, always he practised humility.
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(6) part (DIV1)
449
Image 58
1030
He sought no rich apparell, but was con•ent to be lapt vp in a few clow•es.
He sought no rich apparel, but was con•ent to be leapt up in a few clow•es.
pns31 vvd dx j n1, cc-acp vbds j pc-acp vbi vvn a-acp p-acp dt d n2.
(6) part (DIV1)
450
Image 58
1031
When he came to the world, hee sought no stately building to dwell in.
When he Come to the world, he sought no stately building to dwell in.
c-crq pns31 vvd p-acp dt n1, pns31 vvd dx j n1 pc-acp vvi p-acp.
(6) part (DIV1)
451
Image 59
1032
The Foxes had holes, and the birdes of the ayre had nestes, but the Son of man had not whereon to lay his head.
The Foxes had holes, and the Birds of the air had nests, but the Son of man had not whereon to lay his head.
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(6) part (DIV1)
451
Image 59
1033
In sted of a cradle hee had but a Cratch, and a stable in sted of a chamber,
In stead of a cradle he had but a Cratch, and a stable in stead of a chamber,
p-acp n1 pp-f dt n1 pns31 vhd p-acp dt np1, cc dt n1 p-acp n1 pp-f dt n1,
(6) part (DIV1)
452
Image 59
1034
for there was no roome in the Inne, other guests had taken vp the lodgings.
for there was no room in the Inn, other guests had taken up the lodgings.
c-acp pc-acp vbds dx n1 p-acp dt n1, j-jn n2 vhd vvn a-acp dt n2.
(6) part (DIV1)
452
Image 59
1035
See what poore entertainement was made heere for him, who was the King of glory, a pallace was not good enough for him:
See what poor entertainment was made Here for him, who was the King of glory, a palace was not good enough for him:
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(6) part (DIV1)
453
Image 59
1036
yet in Bethleem, a Towne that had ma••• houses in it, and many roomes, hee alone could get neither house nor house-roome.
yet in Bethlehem, a Town that had ma••• houses in it, and many rooms, he alone could get neither house nor houseroom.
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(6) part (DIV1)
453
Image 59
1037
Ioseph his supposed Father, & Mary the blessedst among women, though she were euen nowe trauailing to be deliuered, were glad of a stable,
Ioseph his supposed Father, & Marry the blessedest among women, though she were even now travailing to be Delivered, were glad of a stable,
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(6) part (DIV1)
454
Image 59
1038
like as Iacob was glad of stones to put vnder his head in stedde of a pyllow, when he slept at Bethell.
like as Iacob was glad of stones to put under his head in stedde of a pyllow, when he slept At Bethell.
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(6) part (DIV1)
454
Image 59
1039
The Inne-keeper had made it to entertaine his guestes horses, yet it is dignified heere,
The Innkeeper had made it to entertain his guests Horses, yet it is dignified Here,
dt n1 vhd vvn pn31 pc-acp vvi po31 n2 n2, av pn31 vbz vvn av,
(6) part (DIV1)
455
Image 59
1040
and of a base place it is made an honorable place, of better reckoning then any Emperours Chamber or Prince in the worlde:
and of a base place it is made an honourable place, of better reckoning then any emperors Chamber or Prince in the world:
cc pp-f dt j n1 pn31 vbz vvn dt j n1, pp-f jc n-vvg cs d ng1 n1 cc n1 p-acp dt n1:
(6) part (DIV1)
455
Image 59
1041
for it was our Sauiour Christ his •odging. The person tooke away the vile••es of the place, and made it honourable.
for it was our Saviour christ his •odging. The person took away the vile••es of the place, and made it honourable.
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(6) part (DIV1)
455
Image 59
1042
Micah, when he wrote of Bethleem, Thou Bethleem art little among the citties of Iudah, might also haue saide, Thou Inne in Beth•eem,
micah, when he wrote of Bethlehem, Thou Bethlehem art little among the cities of Iudah, might also have said, Thou Inn in Beth•eem,
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(6) part (DIV1)
456
Image 59
1043
or rather, thou stable of that Inne in Bethleem, art little among the houses in Bethleem,
or rather, thou stable of that Inn in Bethlehem, art little among the houses in Bethlehem,
cc av-c, pns21 n1 pp-f d n1 p-acp np1, vb2r j p-acp dt n2 p-acp np1,
(6) part (DIV1)
456
Image 59
1044
yet in thee shall he be borne that must rule Israell. Zachary prophecying of Christ his comming, sayth thus;
yet in thee shall he be born that must Rule Israel. Zachary prophesying of christ his coming, say thus;
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(6) part (DIV1)
456
Image 59
1045
Reioyce ô Sion, shoute for •oy ô daughter Ierusalem: for behold thy King commeth vnto thee, he commeth poore, and riding vpon an Asse, Rejoice o Sion, shout for •oy o daughter Ierusalem: for behold thy King comes unto thee, he comes poor, and riding upon an Ass,
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(6) part (DIV1)
457
Image 59
1046
and vpon a colt, the foale of an Asse. Hee was poore indeede when hee might not commaund an house:and upon a colt, the foal of an Ass. He was poor indeed when he might not command an house:
cc p-acp dt n1, dt n1 pp-f dt n1. pns31 vbds j av c-crq pns31 vmd xx vvi dt n1:
(6) part (DIV1)
457
Image 59
1047
but hee did it to shewe his humilitie.
but he did it to show his humility.
cc-acp pns31 vdd pn31 pc-acp vvi po31 n1.
(6) part (DIV1)
458
Image 59
1048
The Lord of all, had least of all, hee had not so much as a house to be borne in,
The Lord of all, had least of all, he had not so much as a house to be born in,
dt n1 pp-f d, vhd ds pp-f d, pns31 vhd xx av av-d c-acp dt n1 pc-acp vbi vvn p-acp,
(6) part (DIV1)
458
Image 59
1049
and yet his father was a carpenter: hee made many a house for others, but none for himselfe, no• his sonne.
and yet his father was a carpenter: he made many a house for Others, but none for himself, no• his son.
cc av po31 n1 vbds dt n1: pns31 vvd d dt n1 p-acp n2-jn, cc-acp pix p-acp px31, n1 po31 n1.
(6) part (DIV1)
458
Image 59
1050
Humilitie neuer founded gay houses, & this hath sprung vp but of late yeeres: for our auncestors contented themselues vvith simple lodgings.
Humility never founded gay houses, & this hath sprung up but of late Years: for our Ancestors contented themselves with simple lodgings.
n1 av-x vvd j n2, cc d vhz vvn a-acp p-acp pp-f j n2: c-acp po12 n2 vvn px32 p-acp j n2.
(6) part (DIV1)
459
Image 59
1051
Heere-hence comes it, which is not so cōmonly as truely spoken: Gay-clothing & sumptuous building, hath vndone England.
Here-hence comes it, which is not so commonly as truly spoken: Gay-clothing & sumptuous building, hath undone England.
av vvz pn31, r-crq vbz xx av av-j c-acp av-j vvn: j cc j n-vvg, vhz vvn np1.
(6) part (DIV1)
459
Image 59
1052
Good-house-keeping, and hospitalitie, Are lost through pride & prodigalitie.
Good-house-keeping, and hospitality, are lost through pride & prodigality.
j, cc n1, vbr vvn p-acp n1 cc n1.
(6) part (DIV1)
459
Image 60
1053
Before time, honest men contented them selues with an homely hall, and a loouer, no chimney nor parlour,
Before time, honest men contented them selves with an homely hall, and a loouer, no chimney nor parlour,
p-acp n1, j n2 vvn pno32 n2 p-acp dt j n1, cc dt n1, av-dx n1 ccx n1,
(6) part (DIV1)
460
Image 60
1054
nor vpper chamber, and in such houses the poore founde good reliefe. But nowe our houses haue so inlarged themselues, as if they were so many citties,
nor upper chamber, and in such houses the poor found good relief. But now our houses have so enlarged themselves, as if they were so many cities,
ccx j n1, cc p-acp d n2 dt j vvd j n1. p-acp av po12 n2 vhb av vvn px32, c-acp cs pns32 vbdr av d n2,
(6) part (DIV1)
460
Image 60
1055
for height and statelines like Nabucadnezers pallace in Babell:
for height and stateliness like Nabucadnezers palace in Babel:
p-acp n1 cc n1 av-j ng1 n1 p-acp np1:
(6) part (DIV1)
460
Image 60
1056
and the manie roomes in them like the streetes of Niniuie, one wrought within another like Dedalus Labyrinth,
and the many rooms in them like the streets of Nineveh, one wrought within Another like Dedalus Labyrinth,
cc dt d n2 p-acp pno32 av-j dt n2 pp-f np1, pi vvn p-acp j-jn j np1 np1,
(6) part (DIV1)
460
Image 60
1057
or the Pyramides in Memphis, and Egypt, that a man being once in them, can hardly finde the way out of them:
or the Pyramids in Memphis, and Egypt, that a man being once in them, can hardly find the Way out of them:
cc dt n2 p-acp np1, cc np1, cst dt n1 vbg a-acp p-acp pno32, vmb av vvi dt n1 av pp-f pno32:
(6) part (DIV1)
460
Image 60
1058
many halls, and many parlours, & many chimneyes, or shewes of chimneyes: and of many, scarce one or none smoaking. Goodlie mock-beggers.
many halls, and many parlours, & many Chimneys, or shows of Chimneys: and of many, scarce one or none smoking. Goodly mock-beggars.
d n2, cc d n2, cc d n2, cc n2 pp-f n2: cc pp-f d, av-j crd cc pix vvg. j n2.
(6) part (DIV1)
460
Image 60
1059
And all this came in with pride:
And all this Come in with pride:
cc d d vvd p-acp p-acp n1:
(6) part (DIV1)
461
Image 60
1060
it vvas neuer so in his ruffe as now it is, and therefore no better time to presse this example of humilitie then nowe.
it was never so in his ruff as now it is, and Therefore no better time to press this Exampl of humility then now.
pn31 vbds av-x av p-acp po31 n1 c-acp av pn31 vbz, cc av av-dx av-jc n1 pc-acp vvi d n1 pp-f n1 av av.
(6) part (DIV1)
461
Image 60
1061
Hee teacheth vs this lesson that teacheth vs al things;
He Teaches us this Lesson that Teaches us all things;
pns31 vvz pno12 d n1 cst vvz pno12 d n2;
(6) part (DIV1)
461
Image 60
1062
Learn of me, for I am humble and meeke, & yee shall finde rest for your soules. Learn of me, for I am humble and meek, & ye shall find rest for your Souls.
vvb pp-f pno11, c-acp pns11 vbm j cc j, cc pn22 vmb vvi n1 p-acp po22 n2.
(6) part (DIV1)
461
Image 60
1063
Christ that was borne for vs, so gouerne vs by his Spirit of grace, that this sinne of pride,
christ that was born for us, so govern us by his Spirit of grace, that this sin of pride,
np1 cst vbds vvn p-acp pno12, av vvb pno12 p-acp po31 n1 pp-f n1, cst d n1 pp-f n1,
(6) part (DIV1)
462
Image 60
1064
and all other enormities beeing suppressed in vs, wee may practize that humilitie, which at last will exalt vs to immortalitie, and infinite happines. It followeth:
and all other enormities being suppressed in us, we may practice that humility, which At last will exalt us to immortality, and infinite happiness. It follows:
cc d j-jn n2 vbg vvn p-acp pno12, pns12 vmb n1 d n1, r-crq p-acp ord vmb vvi pno12 p-acp n1, cc j n1. pn31 vvz:
(6) part (DIV1)
462
Image 60
1065
In the dayes of Herod the King. Heere is deliuered the time when Christ was borne. When Herod raigned in Iedea.In the days of Herod the King. Here is Delivered the time when christ was born. When Herod reigned in Iedea.
p-acp dt n2 pp-f np1 dt n1. av vbz vvn dt n1 c-crq np1 vbds vvn. c-crq np1 vvd p-acp np1.
(6) part (DIV1)
463
Image 60
1066
It is woorth the noting to consider of the tyme of Christes birth.
It is worth the noting to Consider of the time of Christ's birth.
pn31 vbz j dt vvg pc-acp vvi pp-f dt n1 pp-f npg1 n1.
(6) part (DIV1)
464
Image 60
1067
It was a time of crueltie, a time of trouble, a time of tyrannie, & persecution.
It was a time of cruelty, a time of trouble, a time of tyranny, & persecution.
pn31 vbds dt n1 pp-f n1, dt n1 pp-f n1, dt n1 pp-f n1, cc n1.
(6) part (DIV1)
465
Image 60
1068
The troubles that fell vppon him in his infancie, did presage continuance of like insuing calamities through the whole course of his life.
The Troubles that fell upon him in his infancy, did presage Continuance of like ensuing calamities through the Whole course of his life.
dt n2 cst vvd p-acp pno31 p-acp po31 n1, vdd vvi n1 pp-f j j-vvg n2 p-acp dt j-jn n1 pp-f po31 n1.
(6) part (DIV1)
465
Image 60
1069
He found no ease, no peace, no place almost in the world, but was euer afflicted, persecuted, betrayed, arrayned, condemned, and at last crucified. In the raigne of Herod.
He found no ease, no peace, no place almost in the world, but was ever afflicted, persecuted, betrayed, arraigned, condemned, and At last Crucified. In the Reign of Herod.
pns31 vvd dx n1, dx n1, dx n1 av p-acp dt n1, cc-acp vbds av vvn, vvn, vvn, vvn, vvn, cc p-acp ord vvn. p-acp dt n1 pp-f np1.
(6) part (DIV1)
465
Image 60
1070
Herod was the first that stept vppon the stage, and other tyrants after, succeeded him to act Christes tragedy.
Herod was the First that stepped upon the stage, and other Tyrants After, succeeded him to act Christ's tragedy.
np1 vbds dt ord cst vvd p-acp dt n1, cc j-jn n2 a-acp, vvd pno31 pc-acp vvi npg1 n1.
(6) part (DIV1)
466
Image 60
1071
The murdered innocents in that merciles massacre, can witnesse the bloody crueltie of that time.
The murdered Innocents in that merciless massacre, can witness the bloody cruelty of that time.
dt j-vvn n2-jn p-acp d j n1, vmb vvi dt j n1 pp-f d n1.
(6) part (DIV1)
467
Image 61
1072
Christ new borne, is compeld to flie frō Bethleem to Egypt, like Moses to Mydian, & there remained till they were dead, who sought his life.
christ new born, is compelled to fly from Bethlehem to Egypt, like Moses to Median, & there remained till they were dead, who sought his life.
np1 j vvn, vbz vvn pc-acp vvi p-acp np1 p-acp np1, j np1 p-acp jp, cc pc-acp vvd c-acp pns32 vbdr j, r-crq vvd po31 n1.
(6) part (DIV1)
468
Image 61
1073
In the daies of Herod, ] that is, in the dayes of him, whose power was of God:In the days of Herod, ] that is, in the days of him, whose power was of God:
p-acp dt n2 pp-f np1, ] cst vbz, p-acp dt n2 pp-f pno31, rg-crq n1 vbds pp-f np1:
(6) part (DIV1)
469
Image 61
1074
but hee abused his power, & with the same sought to destroy the sonnes of God.
but he abused his power, & with the same sought to destroy the Sons of God.
cc-acp pns31 vvd po31 n1, cc p-acp dt d vvd pc-acp vvi dt n2 pp-f np1.
(6) part (DIV1)
469
Image 61
1075
This Herod was the sonne of Hyrcanus, as Iosephus noteth, in lib. 14. Antiq. ca. 18. Three circumstances are to be noted, concerning this cruell Herod.
This Herod was the son of Hyrcanus, as Iosephus notes, in lib. 14. Antique circa 18. Three Circumstances Are to be noted, Concerning this cruel Herod.
d np1 vbds dt n1 pp-f np1, c-acp np1 vvz, p-acp n1. crd np1 n1 crd crd n2 vbr pc-acp vbi vvn, vvg d j np1.
(6) part (DIV1)
470
Image 61
1076
First, hee vvas troubled when he heard of Christes birth: and the rather, for that hee was termed a King.
First, he was troubled when he herd of Christ's birth: and the rather, for that he was termed a King.
ord, pns31 vbds vvn c-crq pns31 vvd pp-f npg1 n1: cc dt av-c, c-acp cst pns31 vbds vvn dt n1.
(6) part (DIV1)
470
Image 61
1077
Wherein we may see the eare-marke of the wicked and reprobates: they be sad when others are merry:
Wherein we may see the earmark of the wicked and Reprobates: they be sad when Others Are merry:
c-crq pns12 vmb vvi dt n1 pp-f dt j cc n2-jn: pns32 vbb j c-crq n2-jn vbr j:
(6) part (DIV1)
470
Image 61
1078
when the Sheepheards and Wise men triumphed & reioyced, then was Herod and his people discomforted.
when the Shepherds and Wise men triumphed & rejoiced, then was Herod and his people discomforted.
c-crq dt n2 cc j n2 vvn cc vvd, av vbds np1 cc po31 n1 j-vvn.
(6) part (DIV1)
470
Image 61
1079
There coulde not come to the vvorlde greater tidings of ioy, than the newes of Christes birth,
There could not come to the world greater tidings of joy, than the news of Christ's birth,
a-acp vmd xx vvi p-acp dt n1 jc n2 pp-f n1, cs dt n1 pp-f npg1 n1,
(6) part (DIV1)
471
Image 61
1080
so proclaimed by the Angell that appeared to the Sheepheards:
so proclaimed by the Angel that appeared to the Shepherds:
av vvn p-acp dt n1 cst vvd p-acp dt n2:
(6) part (DIV1)
471
Image 61
1081
in testimony whereof, the multitudes of heauenly souldiours praised God, and sung melodiously vnto the Lord.
in testimony whereof, the Multitudes of heavenly Soldiers praised God, and sung melodiously unto the Lord.
p-acp n1 c-crq, dt n2 pp-f j n2 vvn np1, cc vvd av-j p-acp dt n1.
(6) part (DIV1)
471
Image 61
1082
Yea, and with them, the whole frame of nature seemed to reioyce.
Yea, and with them, the Whole frame of nature seemed to rejoice.
uh, cc p-acp pno32, dt j-jn n1 pp-f n1 vvd pc-acp vvi.
(6) part (DIV1)
471
Image 61
1083
Yet nowe was Herod in the midst of his dumps, not knowing which way to turne him:
Yet now was Herod in the midst of his dumps, not knowing which Way to turn him:
av av vbds np1 p-acp dt n1 pp-f po31 n2, xx vvg r-crq n1 pc-acp vvi pno31:
(6) part (DIV1)
472
Image 61
1084
terrors within, and troubles without so affrighted him, as pangs doe a vvoman that trauaileth with child,
terrors within, and Troubles without so affrighted him, as pangs do a woman that Travaileth with child,
n2 a-acp, cc vvz p-acp av vvn pno31, c-acp n2 vdb dt n1 cst vvz p-acp n1,
(6) part (DIV1)
472
Image 61
1085
and is plained to be deliuered.
and is plained to be Delivered.
cc vbz vvn pc-acp vbi vvn.
(6) part (DIV1)
472
Image 61
1086
It droue him to a maze when hee heard of Christ, as the hand-writing droue Baithazer to a stackering.
It drove him to a maze when he herd of christ, as the handwriting drove Baithazer to a stackering.
pn31 vvd pno31 p-acp dt n1 c-crq pns31 vvd pp-f np1, c-acp dt n1 vvd n1 p-acp dt n-vvg.
(6) part (DIV1)
472
Image 61
1087
Herods conscience (it seemes) could tell him that he had no interest in Christ,
Herods conscience (it seems) could tell him that he had no Interest in christ,
npg1 n1 (pn31 vvz) vmd vvi pno31 cst pns31 vhd dx n1 p-acp np1,
(6) part (DIV1)
473
Image 61
1088
and therefore no maruell if hee were troubled.
and Therefore no marvel if he were troubled.
cc av dx n1 cs pns31 vbdr vvn.
(6) part (DIV1)
473
Image 61
1089
He feared also that he should nowe lose his kingly titles and honours, and that Christ would depriue him of his kingdome:
He feared also that he should now loose his kingly titles and honours, and that christ would deprive him of his Kingdom:
pns31 vvd av cst pns31 vmd av vvi po31 j n2 cc n2, cc cst np1 vmd vvi pno31 pp-f po31 n1:
(6) part (DIV1)
473
Image 61
1090
and so seeking an earthly kingdome, he lost an heauenly kingdome;
and so seeking an earthly Kingdom, he lost an heavenly Kingdom;
cc av vvg dt j n1, pns31 vvd dt j n1;
(6) part (DIV1)
473
Image 61
1091
and though he lyued for a short time like a king, yet he dyed far vnlike a king,
and though he lived for a short time like a King, yet he died Far unlike a King,
cc cs pns31 vvd p-acp dt j n1 av-j dt n1, av pns31 vvd av-j av-j dt n1,
(6) part (DIV1)
473
Image 61
1092
for hee was eaten vp of life in the midst of his glory. The second circumstance.
for he was eaten up of life in the midst of his glory. The second circumstance.
c-acp pns31 vbds vvn a-acp pp-f n1 p-acp dt n1 pp-f po31 n1. dt ord n1.
(6) part (DIV1)
473
Image 61
1093
All Ierusalem was troubled with him. Heere is that prouerbe verified, Regis ad exemplar totus componitur orbis.
All Ierusalem was troubled with him. Here is that proverb verified, Regis ad exemplar totus componitur Orbis.
av-d np1 vbds vvn p-acp pno31. av vbz d n1 vvn, fw-la fw-la n1 fw-la fw-la fw-la.
(6) part (DIV1)
474
Image 61
1094
The Citty was mooued to see the King mooued, the whole people frame themselues to the passions of the Prince.
The city was moved to see the King moved, the Whole people frame themselves to the passion of the Prince.
dt n1 vbds vvn pc-acp vvi dt n1 vvd, dt j-jn n1 vvi px32 p-acp dt n2 pp-f dt n1.
(6) part (DIV1)
474
Image 62
1095
Moses counsell was this, Non sequere multitudinem. &c. Thou shalt not follow a multitude to doe euill.
Moses counsel was this, Non Sequere multitudinem. etc. Thou shalt not follow a multitude to do evil.
np1 n1 vbds d, pix vvi fw-la. av pns21 vm2 xx vvi dt n1 pc-acp vdi j-jn.
(6) part (DIV1)
475
Image 62
1096
But in this place tis noted, that the multitude follow, and many are drawne by the example of one to doe euill.
But in this place this noted, that the multitude follow, and many Are drawn by the Exampl of one to do evil.
p-acp p-acp d n1 pn31|vbz vvn, cst dt n1 vvb, cc d vbr vvn p-acp dt n1 pp-f crd pc-acp vdi j-jn.
(6) part (DIV1)
475
Image 62
1097
King and people & all, oppose themselues against Christ. This is it which Dauid so long before prophecied of Christ:
King and people & all, oppose themselves against christ. This is it which David so long before prophesied of christ:
n1 cc n1 cc d, vvb px32 p-acp np1. d vbz pn31 r-crq np1 av av-j a-acp vvd pp-f np1:
(6) part (DIV1)
475
Image 62
1098
The kings of the earth & the mightie men, haue assembled themselues together: they banded themselues against the Lord, and against his annoynted. Thirdly;The Kings of the earth & the mighty men, have assembled themselves together: they banded themselves against the Lord, and against his anointed. Thirdly;
dt n2 pp-f dt n1 cc dt j n2, vhb vvn px32 av: pns32 vvd px32 p-acp dt n1, cc p-acp po31 vvn. ord;
(6) part (DIV1)
476
Image 62
1099
this feare proceeded to spill the blood of Saints thereby to destroy Christ.
this Fear proceeded to spill the blood of Saints thereby to destroy christ.
d n1 vvd pc-acp vvi dt n1 pp-f n2 av pc-acp vvi np1.
(6) part (DIV1)
477
Image 62
1100
This was not Timor, but Tremor: such a terrour and fearefulnes, as is wont to assault the reprobate.
This was not Timor, but Tremor: such a terror and fearfulness, as is wont to assault the Reprobate.
d vbds xx fw-la, p-acp n1: d dt n1 cc n1, c-acp vbz j pc-acp vvi dt n-jn.
(6) part (DIV1)
477
Image 62
1101
There is feare in the children of God, but it is a fihall feare, a sonne-like feare:
There is Fear in the children of God, but it is a fihall Fear, a sonlike Fear:
pc-acp vbz n1 p-acp dt n2 pp-f np1, cc-acp pn31 vbz dt av vvb, dt j n1:
(6) part (DIV1)
478
Image 62
1102
but this is a seruile feare that was in Herod; such a feare as expels all good graces out of vs. Of that feare Saint Iohn speaketh, when he saith;
but this is a servile Fear that was in Herod; such a Fear as expels all good graces out of us Of that Fear Saint John speaks, when he Says;
cc-acp d vbz dt j n1 cst vbds p-acp np1; d dt n1 c-acp vvz d j n2 av pp-f pno12 pp-f d n1 n1 np1 vvz, c-crq pns31 vvz;
(6) part (DIV1)
478
Image 62
1103
Feare hath painfulnes, & in Herod heere it had painfulnes: for it disquieted him and his people. fear hath painfulness, & in Herod Here it had painfulness: for it disquieted him and his people.
n1 vhz n1, cc p-acp np1 av pn31 vhd n1: c-acp pn31 vvd pno31 cc po31 n1.
(6) part (DIV1)
479
Image 62
1104
It hath in it painfulnes, and hatefulnesse, for so soone as this feare entred, he beganne to hate Christ.
It hath in it painfulness, and hatefulness, for so soon as this Fear entered, he began to hate christ.
pn31 vhz p-acp pn31 n1, cc n1, c-acp av av c-acp d n1 vvd, pns31 vvd pc-acp vvi np1.
(6) part (DIV1)
480
Image 62
1105
By this Herod, the wicked mighty men of this world are noted, which endeuour by all meanes to oppresse the Gospell of Christ.
By this Herod, the wicked mighty men of this world Are noted, which endeavour by all means to oppress the Gospel of christ.
p-acp d np1, dt j j n2 pp-f d n1 vbr vvn, r-crq n1 p-acp d n2 pc-acp vvi dt n1 pp-f np1.
(6) part (DIV1)
481
Image 62
1106
The Tyrants of the earth could not abide that the glory of Christ should stand, but they are like the 4. Angels in the Reuel.
The Tyrants of the earth could not abide that the glory of christ should stand, but they Are like the 4. Angels in the Revel.
dt n2 pp-f dt n1 vmd xx vvi cst dt n1 pp-f np1 vmd vvi, cc-acp pns32 vbr av-j dt crd np1 p-acp dt vvb.
(6) part (DIV1)
481
Image 62
1107
with-holding the 4. winds of the earth, that they should not blow on the earth, nor on the sea, nor vpon any greene tree.
withholding the 4. winds of the earth, that they should not blow on the earth, nor on the sea, nor upon any green tree.
j dt crd n2 pp-f dt n1, cst pns32 vmd xx vvi p-acp dt n1, ccx p-acp dt n1, ccx p-acp d j-jn n1.
(6) part (DIV1)
481
Image 62
1108
Examples of persecuting Tyrants, are plentifull in Scripture. The tyranny of Pharao against Israell. The tyranny of Saule against Dauid.
Examples of persecuting Tyrants, Are plentiful in Scripture. The tyranny of Pharaoh against Israel. The tyranny of Saule against David.
n2 pp-f vvg n2, vbr j p-acp n1. dt n1 pp-f np1 p-acp np1. dt n1 pp-f np1 p-acp np1.
(6) part (DIV1)
482
Image 62
1109
The tyranny of Achab persecuting Michaeas.
The tyranny of Ahab persecuting Michaiah.
dt n1 pp-f np1 vvg np1.
(6) part (DIV1)
483
Image 62
1110
So the deuill still hath his instruments to exercise crueltie, and to insult ouer Gods people,
So the Devil still hath his Instruments to exercise cruelty, and to insult over God's people,
av dt n1 av vhz po31 n2 pc-acp vvi n1, cc pc-acp vvi p-acp ng1 n1,
(6) part (DIV1)
484
Image 62
1111
as heere hee proucked Herod to persecute Christ. This note among the rest must not bee forgotten, concerning the time of Christes birth:
as Here he proucked Herod to persecute christ. This note among the rest must not be forgotten, Concerning the time of Christ's birth:
c-acp av pns31 vvd np1 pc-acp vvi np1. d n1 p-acp dt n1 vmb xx vbi vvn, vvg dt n1 pp-f npg1 n1:
(6) part (DIV1)
484
Image 62
1112
when most tiranny was vsed, & religion most defaced, then was Christ borne.
when most tyranny was used, & Religion most defaced, then was christ born.
q-crq ds n1 vbds vvn, cc n1 av-ds vvn, av vbds np1 vvn.
(6) part (DIV1)
485
Image 62
1113
And therfore in Iohn he is called Lux lucens in tenebris, a light shining in darknes.
And Therefore in John he is called Lux Lucens in tenebris, a Light shining in darkness.
cc av p-acp np1 pns31 vbz vvn fw-la fw-la p-acp fw-la, dt n1 vvg p-acp n1.
(6) part (DIV1)
485
Image 63
1114
As our Sauiour was borne vnder tyrannie: so haue his members euer since beene borne vnder tyrannie & affliction:
As our Saviour was born under tyranny: so have his members ever since been born under tyranny & affliction:
p-acp po12 n1 vbds vvn p-acp n1: av vhb po31 n2 av c-acp vbn vvn p-acp n1 cc n1:
(6) part (DIV1)
486
Image 63
1115
to teach vs that persecution is euer a marke of the true Church. To drawe this doctrine to particuler applycation.
to teach us that persecution is ever a mark of the true Church. To draw this Doctrine to particular application.
pc-acp vvi pno12 d n1 vbz av dt n1 pp-f dt j n1. pc-acp vvi d n1 p-acp j n1.
(6) part (DIV1)
486
Image 63
1116
We see in this place the crueltie and maliciousnes of Herod against Christ, let vs learne to hate crueltie,
We see in this place the cruelty and maliciousness of Herod against christ, let us Learn to hate cruelty,
pns12 vvb p-acp d n1 dt n1 cc n1 pp-f np1 p-acp np1, vvb pno12 vvi pc-acp vvi n1,
(6) part (DIV1)
487
Image 63
1117
& rather striue to be meeke and gentle.
& rather strive to be meek and gentle.
cc av-c vvi pc-acp vbi j cc j.
(6) part (DIV1)
487
Image 63
1118
God hateth nothing more than crueltie, and the blood-thirsty man neuer commeth to the graue in peace.
God hates nothing more than cruelty, and the bloodthirsty man never comes to the graven in peace.
np1 vvz pix av-dc cs n1, cc dt j n1 av-x vvz p-acp dt j p-acp n1.
(6) part (DIV1)
488
Image 63
1119
Cruelty, rather then it shal scape without punishment, will be it owne executioner; like Caine, whose own conscience did persecute him for his brothers bloode, crying within him:
Cruelty, rather then it shall escape without punishment, will be it own executioner; like Cain, whose own conscience did persecute him for his Brother's blood, crying within him:
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(6) part (DIV1)
489
Image 63
1120
Whosoeuer findes me, shal sley me. Whosoever finds me, shall slay me.
r-crq vvz pno11, vmb vvb pno11.
(6) part (DIV1)
489
Image 63
1121
Let this bloody tyrant Herod, be a president of terrour to all that carry like bloodie mindes.
Let this bloody tyrant Herod, be a president of terror to all that carry like bloody minds.
vvb d j n1 np1, vbb dt n1 pp-f n1 p-acp d cst vvb av-j j n2.
(6) part (DIV1)
490
Image 63
1122
As Herod slew the poore innocents in Bethleem, so the Lord slew him, the bloode of those innocents cryed to the Lord for reuenge, and theyr cry preuailed: for he died most shamefully.
As Herod slew the poor Innocents in Bethlehem, so the Lord slew him, the blood of those Innocents cried to the Lord for revenge, and their cry prevailed: for he died most shamefully.
p-acp np1 vvd dt j n2-jn p-acp np1, av dt n1 vvd pno31, dt n1 pp-f d n2-jn vvd p-acp dt n1 p-acp n1, cc po32 n1 vvd: c-acp pns31 vvd av-ds av-j.
(6) part (DIV1)
490
Image 63
1123
As he sent an army of men, euen men of war to destroy all those males:
As he sent an army of men, even men of war to destroy all those males:
p-acp pns31 vvd dt n1 pp-f n2, av-j n2 pp-f n1 pc-acp vvi d d n2-jn:
(6) part (DIV1)
490
Image 63
1124
so God sent another kinde of vvarriours to fight against him, euen an armie of lice.
so God sent Another kind of warriors to fight against him, even an army of lice.
av np1 vvd j-jn n1 pp-f n2 pc-acp vvi p-acp pno31, av-j dt n1 pp-f n1.
(6) part (DIV1)
490
Image 63
1125
These came about him in troupes, thicker than the flyes of Egypt, & did eate him vp aliue,
These Come about him in troops, thicker than the flies of Egypt, & did eat him up alive,
np1 vvd p-acp pno31 p-acp n2, jc cs dt n2 pp-f np1, cc vdd vvi pno31 a-acp j,
(6) part (DIV1)
490
Image 63
1126
as you may reade more at large in the 12. of the Acts. And as Eusebius reporteth it:
as you may read more At large in the 12. of the Acts. And as Eusebius Reporteth it:
c-acp pn22 vmb vvi av-dc p-acp j p-acp dt crd pp-f dt n2 cc p-acp np1 vvz pn31:
(6) part (DIV1)
490
Image 63
1127
he seeing the iudgements of God vpon him, vttered these words; Qui vobis Deus videor vitam turpiter finire cogor.
he seeing the Judgments of God upon him, uttered these words; Qui vobis Deus videor vitam Turpiter finire Cogor.
pns31 vvg dt n2 pp-f np1 p-acp pno31, vvd d n2; fw-la fw-la fw-la fw-it fw-la n1 n1 n1.
(6) part (DIV1)
491
Image 63
1128
I that am reputed in your eyes as a God, am constrayned to die most filthily. It followeth:
I that am reputed in your eyes as a God, am constrained to die most filthily. It follows:
pns11 cst vbm vvn p-acp po22 n2 p-acp dt np1, vbm vvn pc-acp vvi av-ds av-j. pn31 vvz:
(6) part (DIV1)
491
Image 63
1129
Wise men came frō the East to Ierusalem, saying: Where is he that is borne King of the Iewes? Wise men Come from the East to Ierusalem, saying: Where is he that is born King of the Iewes?
j n2 vvd p-acp dt n1 p-acp np1, vvg: c-crq vbz pns31 cst vbz vvn n1 pp-f dt np2?
(6) part (DIV1)
492
Image 63
1130
Since neither Herod, nor his people the inhabitants of Ierusalem, did labour to seek out Christ,
Since neither Herod, nor his people the inhabitants of Ierusalem, did labour to seek out christ,
p-acp av-dx np1, ccx po31 n1 dt n2 pp-f np1, vdd vvi pc-acp vvi av np1,
(6) part (DIV1)
493
Image 63
1131
loe God styrreth vp others, euen meere strangers to come from farre, from the East to Ierusalem to worship his sonne.
lo God stirreth up Others, even mere Strangers to come from Far, from the East to Ierusalem to worship his son.
uh np1 vvz p-acp n2-jn, av j n2 pc-acp vvi p-acp av-j, p-acp dt n1 p-acp np1 pc-acp vvi po31 n1.
(6) part (DIV1)
493
Image 63
1132
A Prophet is not without honour saue in his owne Country, and amongst his owne. A Prophet is not without honour save in his own Country, and among his own.
dt n1 vbz xx p-acp n1 vvi p-acp po31 d n1, cc p-acp po31 d.
(6) part (DIV1)
494
Image 63
1133
Christ beeing in Bethleem among his own, is not receiued, and therfore, as our Sauiour told the Iewes when they bragged they had Abraham to theyr Father, God is able euen of stones, to raise vp sonnes to Abraham.
christ being in Bethlehem among his own, is not received, and Therefore, as our Saviour told the Iewes when they bragged they had Abraham to their Father, God is able even of stones, to raise up Sons to Abraham.
np1 vbg p-acp np1 p-acp po31 d, vbz xx vvn, cc av, c-acp po12 n1 vvd dt np2 c-crq pns32 vvd pns32 vhd np1 p-acp po32 n1, np1 vbz j j pp-f n2, pc-acp vvi a-acp n2 p-acp np1.
(6) part (DIV1)
494
Image 64
1134
So heere, rather than Christ shall want honour, God rayseth men from farre, that neuer knewe Iury,
So Here, rather than christ shall want honour, God raises men from Far, that never knew Jury,
av av, av-c cs np1 vmb vvi n1, np1 vvz n2 p-acp av-j, cst av-x vvd n1,
(6) part (DIV1)
494
Image 64
1135
nor Ierusalem, to come vnto him, and to present him vvith rich gifts, vndoubted testimonies of a true worship. They were Wise men:
nor Ierusalem, to come unto him, and to present him with rich Gifts, undoubted testimonies of a true worship. They were Wise men:
ccx np1, pc-acp vvi p-acp pno31, cc pc-acp vvi pno31 p-acp j n2, j n2 pp-f dt j n1. pns32 vbdr j n2:
(6) part (DIV1)
494
Image 64
1136
yet but worldly wise, till they came to Christ, and then they learned of him true vvisedome,
yet but worldly wise, till they Come to christ, and then they learned of him true Wisdom,
av p-acp j n1, c-acp pns32 vvd p-acp np1, cc av pns32 vvd pp-f pno31 j n1,
(6) part (DIV1)
495
Image 64
1137
euen the Word of lyfe, which was able to saue theyr soules.
even the Word of life, which was able to save their Souls.
av-j dt n1 pp-f n1, r-crq vbds j pc-acp vvi po32 n2.
(6) part (DIV1)
495
Image 64
1138
In the example of these Wise men, trauailing so farre to seeke Christ, wee must learne, that if vvee will come to Christ,
In the Exampl of these Wise men, travailing so Far to seek christ, we must Learn, that if we will come to christ,
p-acp dt n1 pp-f d j n2, vvg av av-j pc-acp vvi np1, pns12 vmb vvi, cst cs pns12 vmb vvi p-acp np1,
(6) part (DIV1)
496
Image 64
1139
as vvee ought, wee must forsake our parents, our Countrey, and friendes.
as we ought, we must forsake our Parents, our Country, and Friends.
c-acp pns12 vmd, pns12 vmb vvi po12 n2, po12 n1, cc n2.
(6) part (DIV1)
496
Image 64
1140
VVee must leaue all behind vs, the worlde & the cares thereof, to the end we may be the lighter in our iou•ney towards Christ.
We must leave all behind us, the world & the Cares thereof, to the end we may be the lighter in our iou•ney towards christ.
pns12 vmb vvi d p-acp pno12, dt n1 cc dt n2 av, p-acp dt n1 pns12 vmb vbi dt jc p-acp po12 n1 p-acp np1.
(6) part (DIV1)
496
Image 64
1141
VVee shall be sure to finde no rubbes in the way able to stay vs, if wee doe but consider that we are running vnto Christ.
We shall be sure to find no rubs in the Way able to stay us, if we do but Consider that we Are running unto christ.
pns12 vmb vbi j pc-acp vvi zz vvz p-acp dt n1 j pc-acp vvi pno12, cs pns12 vdb p-acp vvi cst pns12 vbr vvg p-acp np1.
(6) part (DIV1)
497
Image 64
1142
To Christ must we runne, not to Idols, nor to the power of men;
To christ must we run, not to Idols, nor to the power of men;
p-acp np1 vmb pns12 vvi, xx p-acp n2, ccx p-acp dt n1 pp-f n2;
(6) part (DIV1)
498
Image 64
1143
but vvee must trauaile to him alone, to hi• onely must vve offer, and to no other.
but we must travail to him alone, to hi• only must we offer, and to no other.
cc-acp pns12 vmb vvi p-acp pno31 av-j, p-acp n1 av-j vmb pns12 vvi, cc p-acp dx j-jn.
(6) part (DIV1)
498
Image 64
1144
For he is Agnus Dei: he is the Lambe of GOD, that taketh away the sinnes of the world.
For he is Agnus Dei: he is the Lamb of GOD, that Takes away the Sins of the world.
c-acp pns31 vbz np1 fw-la: pns31 vbz dt n1 pp-f np1, cst vvz av dt n2 pp-f dt n1.
(6) part (DIV1)
499
Image 64
1145
It is neyther Angell nor Saint that can heare vs, or intreate for vs, or can grant the thing wee aske for.
It is neither Angel nor Saint that can hear us, or entreat for us, or can grant the thing we ask for.
pn31 vbz dx n1 ccx n1 cst vmb vvi pno12, cc vvi p-acp pno12, cc vmb vvi dt n1 pns12 vvb p-acp.
(6) part (DIV1)
500
Image 64
1146
Christ alone can do it, for he alone hath borne our infirmities.
christ alone can do it, for he alone hath born our infirmities.
np1 av-j vmb vdi pn31, c-acp pns31 av-j vhz vvn po12 n2.
(6) part (DIV1)
500
Image 64
1147
Hee is the onely Phisition that healeth vs, hee is the brazen Serpent vpon whom, vvho-soeuer looketh, recouereth.
He is the only physician that heals us, he is the brazen Serpent upon whom, whosoever looks, recovers.
pns31 vbz dt j n1 cst vvz pno12, pns31 vbz dt j n1 p-acp ro-crq, j vvz, vvz.
(6) part (DIV1)
501
Image 64
1148
He is the Samaritane that powreth wine and oyle into our woundes.
He is the Samaritan that poureth wine and oil into our wounds.
pns31 vbz dt np1 cst vvz n1 cc n1 p-acp po12 n2.
(6) part (DIV1)
501
Image 64
1149
These men thus trauailing to Christ, are not recorded who they were, and it is cu•iositie for vs to pry vnto that, which the spirit of God hath kept secret.
These men thus travailing to christ, Are not recorded who they were, and it is cu•iositie for us to pry unto that, which the Spirit of God hath kept secret.
d n2 av vvg p-acp np1, vbr xx vvn r-crq pns32 vbdr, cc pn31 vbz n1 p-acp pno12 pc-acp vvi p-acp d, r-crq dt n1 pp-f np1 vhz vvn j-jn.
(6) part (DIV1)
502
Image 64
1150
But VVise men they vvere, and religiouslie vvise it seemes they vvere, for they vvere inflamed vvith a feruent desire to see Christ.
But Wise men they were, and religiously wise it seems they were, for they were inflamed with a fervent desire to see christ.
p-acp j n2 pns32 vbdr, cc av-j j pn31 vvz pns32 vbdr, c-acp pns32 vbdr vvn p-acp dt j n1 pc-acp vvi np1.
(6) part (DIV1)
503
Image 64
1151
Some are of opinion that they were Magicians, such as had skill in diuining, and interpreting difficult matters,
some Are of opinion that they were Magicians, such as had skill in divining, and interpreting difficult matters,
d vbr pp-f n1 cst pns32 vbdr n2, d c-acp vhd n1 p-acp j-vvg, cc n-vvg j n2,
(6) part (DIV1)
504
Image 64
1152
and in foretelling thinges to come. And the originall vvord would seeme to carry this sence, Magoi. Such knowledge was extraordinary:
and in foretelling things to come. And the original word would seem to carry this sense, Magoi. Such knowledge was extraordinary:
cc p-acp vvg n2 pc-acp vvi. cc dt j-jn n1 vmd vvi pc-acp vvi d n1, np1. d n1 vbds j:
(6) part (DIV1)
504
Image 64
1153
& it is forbidden and accursed in many places of Scripture. Let none bee founde among you that hath a spirit of diuination:
& it is forbidden and accursed in many places of Scripture. Let none be found among you that hath a Spirit of divination:
cc pn31 vbz vvn cc vvn p-acp d n2 pp-f n1. vvd pix vbi vvn p-acp pn22 d vhz dt n1 pp-f n1:
(6) part (DIV1)
505
Image 65
1154
or that is a s•rcerer, or a charmer. Deut. 18. 10. And if any turne after such, Ego excidam. Leuit. 20.or that is a s•rcerer, or a charmer. Deuteronomy 18. 10. And if any turn After such, Ego excidam. Levites 20.
cc cst vbz dt n1, cc dt n1. np1 crd crd cc cs d n1 p-acp d, fw-la fw-la. np1 crd
(6) part (DIV1)
505
Image 65
1155
And such it may be were these Wise men before they knewe Christ:
And such it may be were these Wise men before they knew christ:
cc d pn31 vmb vbi vbdr d j n2 c-acp pns32 vvd np1:
(6) part (DIV1)
507
Image 65
1156
but this prophane wisedome went from them, vvhen the true knowledge of Christ was implanted in them.
but this profane Wisdom went from them, when the true knowledge of christ was implanted in them.
cc-acp d j n1 vvd p-acp pno32, c-crq dt j n1 pp-f np1 vbds vvn p-acp pno32.
(6) part (DIV1)
507
Image 65
1157
These Magi were Wise-men and Gentiles, they first came to see Christ, and therfore they are called the first fruites of the Gentiles:
These Magi were Wise men and Gentiles, they First Come to see christ, and Therefore they Are called the First fruits of the Gentiles:
d np1 vbdr n2 cc n2-j, pns32 ord vvd pc-acp vvi np1, cc av pns32 vbr vvn dt ord n2 pp-f dt n2-j:
(6) part (DIV1)
508
Image 65
1158
they had neither the law nor the Prophets read vnto them, yet they first labour to finde out Christ.
they had neither the law nor the prophets read unto them, yet they First labour to find out christ.
pns32 vhd dx dt n1 ccx dt n2 vvb p-acp pno32, av pns32 ord vvi pc-acp vvi av np1.
(6) part (DIV1)
508
Image 65
1159
Signifying, that it is God onely who formeth euery Christian mans hart, hee can soone turne Dauid from adultery, Adam to confesse his sinne:
Signifying, that it is God only who formeth every Christian men heart, he can soon turn David from adultery, Adam to confess his sin:
vvg, cst pn31 vbz np1 av-j r-crq vvz d njp vvz n1, pns31 vmb av vvi np1 p-acp n1, np1 pc-acp vvi po31 n1:
(6) part (DIV1)
509
Image 65
1160
Paule of a persecutor to become a professor. He can make of stones, sonnes to Abraham, and of Gentiles sound Christians.
Paul of a persecutor to become a professor. He can make of stones, Sons to Abraham, and of Gentiles found Christians.
np1 pp-f dt n1 pc-acp vvi dt n1. pns31 vmb vvi pp-f n2, n2 p-acp np1, cc pp-f np1 j njpg2.
(6) part (DIV1)
509
Image 65
1161
As heere hee caused these Wise men to come from farre, euen from the East to Ierusalem to vvorshippe Christ:
As Here he caused these Wise men to come from Far, even from the East to Ierusalem to worship christ:
p-acp av pns31 vvd d j n2 pc-acp vvi p-acp av-j, av-j p-acp dt n1 p-acp np1 p-acp n1 np1:
(6) part (DIV1)
509
Image 65
1162
So is there no respect of persons with God, but in all places, who so feareth him, and worketh righteousnes, shalbe accepted. From the East to Ierusalem.
So is there no respect of Persons with God, but in all places, who so fears him, and works righteousness, shall accepted. From the East to Ierusalem.
av vbz pc-acp dx n1 pp-f n2 p-acp np1, cc-acp p-acp d n2, r-crq av vvz pno31, cc vvz n1, vmb|vbi vvn. p-acp dt n1 p-acp np1.
(6) part (DIV1)
509
Image 65
1163
As Christ our Lorde came from the bosome of his Father to be incarnate, and to dwell among vs:
As christ our Lord Come from the bosom of his Father to be incarnate, and to dwell among us:
p-acp np1 po12 n1 vvd p-acp dt n1 pp-f po31 n1 pc-acp vbi j, cc pc-acp vvi p-acp pno12:
(6) part (DIV1)
510
Image 65
1164
so these Wise men came from theyr country from the East, to finde out Christ their Redeemer. This sheweth theyr great desire.
so these Wise men Come from their country from the East, to find out christ their Redeemer. This shows their great desire.
av d j n2 vvd p-acp po32 n1 p-acp dt n1, pc-acp vvi av np1 po32 n1. d vvz po32 j n1.
(6) part (DIV1)
510
Image 65
1165
Ieroboam saide it was too far to goe to Ierusalem, but these Wse men did not thinke it too farre to come from the Fast to Ierusalē to worship Christ,
Jeroboam said it was too Far to go to Ierusalem, but these Wse men did not think it too Far to come from the Fast to Ierusalē to worship christ,
np1 vvd pn31 vbds av av-j pc-acp vvi p-acp np1, cc-acp d n1 n2 vdd xx vvi pn31 av av-j pc-acp vvi p-acp dt j p-acp np1 p-acp n1 np1,
(6) part (DIV1)
511
Image 65
1166
& •inding him not at Ierusalem, they traueled yet further, to Bethleem in Iudea: they neuer rested till they found out him that saued them.
& •inding him not At Ierusalem, they traveled yet further, to Bethlehem in Iudea: they never rested till they found out him that saved them.
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(6) part (DIV1)
511
Image 65
1167
By grace they sought him, and by fayth they founde him, whom they woulde not lose againe for the gayning of the world.
By grace they sought him, and by faith they found him, whom they would not loose again for the gaining of the world.
p-acp n1 pns32 vvd pno31, cc p-acp n1 pns32 vvd pno31, ro-crq pns32 vmd xx vvi av p-acp dt vvg pp-f dt n1.
(6) part (DIV1)
512
Image 65
1168
But leaue wee these Wise men thus traueling, & returne we to our selues awhile,
But leave we these Wise men thus traveling, & return we to our selves awhile,
p-acp n1 pns12 d j n2 av vvg, cc vvb pns12 p-acp po12 n2 av,
(6) part (DIV1)
513
Image 65
1169
and I doubt not before wee haue done, by the guide of that starre in this story mentioned, to place thē in the Inne at Bethleem, together with that princely babe,
and I doubt not before we have done, by the guide of that star in this story mentioned, to place them in the Inn At Bethlehem, together with that princely babe,
cc pns11 vvb xx c-acp pns12 vhb vdn, p-acp dt n1 pp-f d n1 p-acp d n1 vvn, pc-acp vvi pno32 p-acp dt n1 p-acp np1, av p-acp cst j n1,
(6) part (DIV1)
513
Image 65
1170
though poo•ely lodged, whom they with such a longing desire expected to behold.
though poo•ely lodged, whom they with such a longing desire expected to behold.
cs av-j vvn, ro-crq pns32 p-acp d dt j-vvg n1 vvd pc-acp vvi.
(6) part (DIV1)
513
Image 66
1171
The vse of the doctrine to our selues is this, we must ca•y the like desire,
The use of the Doctrine to our selves is this, we must ca•y the like desire,
dt n1 pp-f dt n1 p-acp po12 n2 vbz d, pns12 vmb vvi dt j n1,
(6) part (DIV1)
514
Image 66
1172
and the same holy affection that they did.
and the same holy affection that they did.
cc dt d j n1 cst pns32 vdd.
(6) part (DIV1)
514
Image 66
1173
We must labour to come to the knowledge of Christ, we must seeke after where it is to be had by traueling for it,
We must labour to come to the knowledge of christ, we must seek After where it is to be had by traveling for it,
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(6) part (DIV1)
514
Image 66
1174
though it were as far as Ierusalem:
though it were as Far as Ierusalem:
cs pn31 vbdr c-acp av-j c-acp np1:
(6) part (DIV1)
514
Image 66
1175
knowing that the sufferinges of this world are not woorthy the glory that shall be reuealed.
knowing that the sufferings of this world Are not worthy the glory that shall be revealed.
vvg cst dt n2 pp-f d n1 vbr xx j dt n1 cst vmb vbi vvn.
(6) part (DIV1)
514
Image 66
1176
Wee may not looke that Christ shoulde come to vs, we must rather goe to him,
we may not look that christ should come to us, we must rather go to him,
pns12 vmb xx vvi cst np1 vmd vvi p-acp pno12, pns12 vmb av-c vvi p-acp pno31,
(6) part (DIV1)
515
Image 66
1177
and neuer cease going, till wee come where our soules & he ma• belodged together.
and never cease going, till we come where our Souls & he ma• belodged together.
cc av-x vvb vvg, c-acp pns12 vvb c-crq po12 n2 cc pns31 n1 vvd av.
(6) part (DIV1)
515
Image 66
1178
We read of the earnest care of the church in the • of 〈 ◊ 〉 in the first, second and 〈1 line〉 〈1 line〉 〈1 line〉 〈1 line〉 〈1 line〉 〈1 line〉 〈1 line〉 〈1 line〉 〈1 line〉.
We read of the earnest care of the Church in the • of 〈 ◊ 〉 in the First, second and 〈1 line〉 〈1 line〉 〈1 line〉 〈1 line〉 〈1 line〉 〈1 line〉 〈1 line〉 〈1 line〉 〈1 line〉.
pns12 vvb pp-f dt j n1 pp-f dt n1 p-acp dt • pp-f 〈 sy 〉 p-acp dt ord, ord cc n1 n1 n1 n1 n1 n1 n1 n1 n1 n1 n1 n1 n1 n1 n1 n1 n1 n1.
(6) part (DIV1)
516
Image 66
1179
Shee neuer gaue ouer to seeke him, 〈 ◊ 〉 shee •ound him. And so should wee be like diligent and carefull.
She never gave over to seek him, 〈 ◊ 〉 she •ound him. And so should we be like diligent and careful.
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(6) part (DIV1)
517
Image 66
1180
VVee should no• •u••er our eyes to sleepe, nor our eye-••ds to •••mber, nor the temples of our •ead to take any 〈 ◊ 〉 •• should not cease 〈 ◊ 〉 and day seeking,
We should no• •u••er our eyes to sleep, nor our eye-••ds to •••mber, nor the Temples of our •ead to take any 〈 ◊ 〉 •• should not cease 〈 ◊ 〉 and day seeking,
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(6) part (DIV1)
518
Image 66
1181
& still seeking and inquiring after him whom our soule• long for, till we haue •ound him.
& still seeking and inquiring After him whom our soule• long for, till we have •ound him.
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(6) part (DIV1)
518
Image 66
1182
Like these Wise men, whom theyr •edious iourney 〈 ◊ 〉 inquired, euen in the 〈 ◊ 〉 of Ierusalem,
Like these Wise men, whom their •edious journey 〈 ◊ 〉 inquired, even in the 〈 ◊ 〉 of Ierusalem,
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(6) part (DIV1)
518
Image 66
1183
and in the open places thereof, whether all the people of the wo•ld h•d recou••e:
and in the open places thereof, whither all the people of the wo•ld h•d recou••e:
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(6) part (DIV1)
518
Image 66
1184
there they demaunded for the newe borne King of the •ewes & at length in Bethleem they finde him.
there they demanded for the new born King of the •ewes & At length in Bethlehem they find him.
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(6) part (DIV1)
518
Image 66
1185
This may 〈 ◊ 〉 the lazie 〈 ◊ 〉 of 〈 ◊ 〉 men, •ho 〈 ◊ 〉 they know the comfort and 〈 ◊ 〉 they haue in Christ,
This may 〈 ◊ 〉 the lazy 〈 ◊ 〉 of 〈 ◊ 〉 men, •ho 〈 ◊ 〉 they know the Comfort and 〈 ◊ 〉 they have in christ,
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(6) part (DIV1)
519
Image 66
1186
yet will not 〈 ◊ ◊ ◊ 〉 myles to heare the Word which is the 〈 ◊ 〉 〈 ◊ 〉 now where 〈 ◊ ◊ 〉.
yet will not 〈 ◊ ◊ ◊ 〉 miles to hear the Word which is the 〈 ◊ 〉 〈 ◊ 〉 now where 〈 ◊ ◊ 〉.
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(6) part (DIV1)
519
Image 66
1187
Christ is nowe no 〈 ◊ 〉 to be founde in his bodily presence among vs:
christ is now no 〈 ◊ 〉 to be found in his bodily presence among us:
np1 vbz av dx 〈 sy 〉 pc-acp vbi vvn p-acp po31 j n1 p-acp pno12:
(6) part (DIV1)
520
Image 66
1188
onely 〈 ◊ 〉 is present in the Word, and there alone hee will be sought for.
only 〈 ◊ 〉 is present in the Word, and there alone he will be sought for.
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(6) part (DIV1)
520
Image 66
1189
As Christ shewed himselfe to the Wisemen at Bethleem, and after shewed himselfe to the Doctors in the Temple:
As christ showed himself to the Wise men At Bethlehem, and After showed himself to the Doctors in the Temple:
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(6) part (DIV1)
521
Image 67
1190
So in our Bethleems, in our citties, and Townes, and in our Temples doth he still shew him selfe in his word and in his Gospell, dailie taught and preached.
So in our Bethleems, in our cities, and Towns, and in our Temples does he still show him self in his word and in his Gospel, daily taught and preached.
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(6) part (DIV1)
521
Image 67
1191
It is not now that Ierusalem in Iudea, no• that Bethleem, where these wise men once were, that Christ will be found in now.
It is not now that Ierusalem in Iudea, no• that Bethlehem, where these wise men once were, that christ will be found in now.
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(6) part (DIV1)
522
Image 67
1192
Our trauell is easier, and our iourney •a• shorter, he is come home to our own countrey from 〈 ◊ 〉 to England,
Our travel is Easier, and our journey •a• shorter, he is come home to our own country from 〈 ◊ 〉 to England,
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(6) part (DIV1)
523
Image 67
1193
and from Ierusalem to London, and to all the Citties and townes wi• in our Land, teaching and expounding in our S•agogues euery Sabbaoth.
and from Ierusalem to London, and to all the Cities and Towns wi• in our Land, teaching and expounding in our S•agogues every Sabbaoth.
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(6) part (DIV1)
523
Image 67
1194
Yet •ewe labour to heare him: the Wise men shall rise vp at the last day to cōdemne such.
Yet •ewe labour to hear him: the Wise men shall rise up At the last day to condemn such.
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(6) part (DIV1)
523
Image 67
1195
Yet more, it controules the loose and dissolu•• carelesnes of those licentious libertines.
Yet more, it controls the lose and dissolu•• carelessness of those licentious Libertines.
av av-dc, pn31 vvz dt j cc n1 n1 pp-f d j n2.
(6) part (DIV1)
524
Image 67
1196
I cannot call them men, but rather 〈 ◊ 〉 of men, who hauing Christ preached vnto them at theyr doores, within the walls of theyr Citties and townes, vvill not 〈 ◊ 〉 to it, dishonoring in a gracelesse im〈 ◊ 〉 the Sp••it of grace,
I cannot call them men, but rather 〈 ◊ 〉 of men, who having christ preached unto them At their doors, within the walls of their Cities and Towns, will not 〈 ◊ 〉 to it, Dishonoring in a graceless im〈 ◊ 〉 the Sp••it of grace,
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(6) part (DIV1)
524
Image 67
1197
and despising, as much as in them lyeth, both Christ, and the Ministers of his Gospell.
and despising, as much as in them lies, both christ, and the Ministers of his Gospel.
cc vvg, c-acp d c-acp p-acp pno32 vvz, d np1, cc dt n2 pp-f po31 n1.
(6) part (DIV1)
524
Image 67
1198
Such are worse then the vnbeleeuing Iewes, for they hearde Christ euery Sabbath: nay they are worse then Herod:
Such Are Worse then the unbelieving Iewes, for they heard christ every Sabbath: nay they Are Worse then Herod:
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(6) part (DIV1)
525
Image 67
1199
for he desired to see Christ, and to heare him. But leaue we them to theyr dissolute resolutions:
for he desired to see christ, and to hear him. But leave we them to their dissolute resolutions:
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(6) part (DIV1)
525
Image 67
1200
let them remaine while they list, in the darknes of Egypt. But let vs holde Goshen, the comfortable light whereof will direct vs in our passage,
let them remain while they list, in the darkness of Egypt. But let us hold Goshen, the comfortable Light whereof will Direct us in our passage,
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(6) part (DIV1)
526
Image 67
1201
as the clowdy piller did the Israelites through the wildernes, or as the starre did these Wise men.
as the cloudy pillar did the Israelites through the Wilderness, or as the star did these Wise men.
c-acp dt j n1 vdd dt np2 p-acp dt n1, cc p-acp dt n1 vdd d j n2.
(6) part (DIV1)
526
Image 67
1202
When this stifnecked generation shall stumble at the truth, and erre from it, like the Sodomites, groping for the doore of Lots house when they were striken with blindnes.
When this Stiffnecked generation shall Stumble At the truth, and err from it, like the Sodomites, groping for the door of Lots house when they were stricken with blindness.
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(6) part (DIV1)
526
Image 67
1203
Where the Spirit of GOD is, there is a longing and a thirsting, and a burning desire of the word.
Where the Spirit of GOD is, there is a longing and a thirsting, and a burning desire of the word.
c-crq dt n1 pp-f np1 vbz, pc-acp vbz dt n1 cc dt vvg, cc dt j-vvg n1 pp-f dt n1.
(6) part (DIV1)
527
Image 67
1204
But sure there can be no grace where there is no liking of godlines.
But sure there can be no grace where there is no liking of godliness.
p-acp av-j a-acp vmb vbi dx n1 c-crq pc-acp vbz dx n-vvg pp-f n1.
(6) part (DIV1)
527
Image 67
1205
I exhort you then, and beseech you beloued in the Lord, euen in the bowels of Iesus Christ, who will one day call you to a reckoning for your single-soale seruice of him labour to heare the word, trauell to it, desire it in a burning affection.
I exhort you then, and beseech you Beloved in the Lord, even in the bowels of Iesus christ, who will one day call you to a reckoning for your single-soale service of him labour to hear the word, travel to it, desire it in a burning affection.
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(6) part (DIV1)
527
Image 67
1206
If you haue any grace of Gods Spirit, any measure of santi•ycation, proceede and grow more and more in the liuely fayth of Christ Iesus.
If you have any grace of God's Spirit, any measure of santi•ycation, proceed and grow more and more in the lively faith of christ Iesus.
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(6) part (DIV1)
528
Image 68
1207
Cast away all your cares of this world: and labour onely to haue that sauing knowledge which God hath reuealed in his w••d.
Cast away all your Cares of this world: and labour only to have that Saving knowledge which God hath revealed in his w••d.
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(6) part (DIV1)
528
Image 68
1208
This one thing is necessarie ▪ and it will supply all your wants.
This one thing is necessary ▪ and it will supply all your Wants.
d crd n1 vbz j ▪ cc pn31 vmb vvi d po22 n2.
(6) part (DIV1)
528
Image 68
1209
You are not yet the seru•unts of Christ, till this desire of the VVord be planted in you.
You Are not yet the seru•unts of christ, till this desire of the Word be planted in you.
pn22 vbr xx av dt n2 pp-f np1, c-acp d n1 pp-f dt n1 vbb vvn p-acp pn22.
(6) part (DIV1)
529
Image 68
1210
They that carry not an hungry appetite to the Word•, let them be for honour and dignitie how excellent so euer,
They that carry not an hungry appetite to the Word•, let them be for honour and dignity how excellent so ever,
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(6) part (DIV1)
530
Image 68
1211
for vvealth and riches how potent soeuer, for friendes and followers howe mighty soeuer, yet are they but 〈 ◊ 〉 〈 ◊ 〉 or 〈 ◊ 〉, that are full of 〈 ◊ 〉 and pu•rifyed •ones.
for wealth and riches how potent soever, for Friends and followers how mighty soever, yet Are they but 〈 ◊ 〉 〈 ◊ 〉 or 〈 ◊ 〉, that Are full of 〈 ◊ 〉 and pu•rifyed •ones.
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(6) part (DIV1)
530
Image 68
1212
Because the comfort of the word is sequestred from theyr soules which alone can magnifie them.
Because the Comfort of the word is sequestered from their Souls which alone can magnify them.
p-acp dt n1 pp-f dt n1 vbz vvn p-acp po32 n2 r-crq av-j vmb vvi pno32.
(6) part (DIV1)
530
Image 68
1213
Without the Word nothing can make vs happy, and hauing it, nothing can make vs miserable.
Without the Word nothing can make us happy, and having it, nothing can make us miserable.
p-acp dt n1 pix vmb vvi pno12 j, cc vhg pn31, pix vmb vvi pno12 j.
(6) part (DIV1)
530
Image 68
1214
It is the 〈 ◊ 〉 〈 ◊ 〉 that •eedes vs to 〈 ◊ 〉 life:
It is the 〈 ◊ 〉 〈 ◊ 〉 that •eedes us to 〈 ◊ 〉 life:
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(6) part (DIV1)
531
Image 68
1215
•• is the pearle for which the wi•e Merchant would giue all that euer •• 〈 ◊ ◊ 〉 is the 〈 ◊ 〉 of Dauid, which openeth and no man 〈 ◊ 〉, and 〈 ◊ 〉, & no man openeth:
•• is the pearl for which the wi•e Merchant would give all that ever •• 〈 ◊ ◊ 〉 is thee 〈 ◊ 〉 of David, which Openeth and no man 〈 ◊ 〉, and 〈 ◊ 〉, & no man Openeth:
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(6) part (DIV1)
531
Image 68
1216
it is the onely eye-salue, where-with our eyes being annoynted, can not chuse but cleerely behold Christ.
it is the only eyesalve, wherewith our eyes being anointed, can not choose but clearly behold christ.
pn31 vbz dt j j, c-crq po12 n2 vbg vvn, vmb xx vvi cc-acp av-j vvi np1.
(6) part (DIV1)
531
Image 68
1217
Name the Word, and thou hast named all things, it is all •• all, and contayneth all the blessings of Gods ••ore-house, which are for number so many,
Name the Word, and thou hast nam all things, it is all •• all, and Containeth all the blessings of God's ••ore-house, which Are for number so many,
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(6) part (DIV1)
532
Image 68
1218
and for value so great, that no man can know them but hee that hath them:
and for valve so great, that no man can know them but he that hath them:
cc p-acp n1 av j, cst dx n1 vmb vvi pno32 c-acp pns31 cst vhz pno32:
(6) part (DIV1)
532
Image 68
1219
like the stone in the Reuelation, that white stone with a newe Name grauen in it, which no man knoweth, sauing he that receaueth it.
like the stone in the Revelation, that white stone with a new Name graven in it, which no man Knoweth, Saving he that receiveth it.
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(6) part (DIV1)
532
Image 68
1220
These wise men c•me 〈 ◊ 〉 from the East, to Ierusalem.
These wise men c•me 〈 ◊ 〉 from the East, to Ierusalem.
d j n2 vvb 〈 sy 〉 p-acp dt n1, p-acp np1.
(6) part (DIV1)
533
Image 68
1221
Thinges of high prise, and of necessary vse, if they be not neer vs, must be sought farre of, where they are to be had.
Things of high prize, and of necessary use, if they be not near us, must be sought Far of, where they Are to be had.
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(6) part (DIV1)
533
Image 68
1222
And we must spare no paynes nor cost in procuring them. Co•elius sent to loppa for Peter, to informe him in the way of righteousnes.
And we must spare no pains nor cost in procuring them. Co•elius sent to loppa for Peter, to inform him in the Way of righteousness.
cc pns12 vmb vvi dx n2 ccx n1 p-acp vvg pno32. np1 vvd p-acp n1 p-acp np1, pc-acp vvi pno31 p-acp dt n1 pp-f n1.
(6) part (DIV1)
533
Image 68
1223
Dauid longing for the returne of the Arke, went & brought it from 〈 ◊ ◊ 〉.
David longing for the return of the Ark, went & brought it from 〈 ◊ ◊ 〉.
np1 vvg p-acp dt n1 pp-f dt n1, vvd cc vvd pn31 p-acp 〈 sy sy 〉.
(6) part (DIV1)
534
Image 68
1224
The 〈 ◊ 〉 longing to see his prod•gall sonne, ranne to meete him a great way of, and kissed him.
The 〈 ◊ 〉 longing to see his prod•gall son, ran to meet him a great Way of, and kissed him.
dt 〈 sy 〉 j-vvg pc-acp vvi po31 j-jn n1, vvd pc-acp vvi pno31 dt j n1 pp-f, cc vvd pno31.
(6) part (DIV1)
535
Image 68
1225
〈 ◊ 〉 sent to 〈 ◊ 〉 to 〈 ◊ ◊ 〉, and heere these Wise-men 〈 ◊ ◊ ◊ 〉 East to Beth-leem to seeke out Christ, Dauids Lord.
〈 ◊ 〉 sent to 〈 ◊ 〉 to 〈 ◊ ◊ 〉, and Here these Wise men 〈 ◊ ◊ ◊ 〉 East to Bethlehem to seek out christ, David Lord.
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(6) part (DIV1)
536
Image 69
1226
Another note woorthy the obseruation, comes to be considered in these Wise men.
another note worthy the observation, comes to be considered in these Wise men.
j-jn n1 j dt n1, vvz pc-acp vbi vvn p-acp d j n2.
(6) part (DIV1)
537
Image 69
1227
These wise men did not cast the perrill and lets that might happen in theyr iourney.
These wise men did not cast the peril and lets that might happen in their journey.
np1 j n2 vdd xx vvi dt n1 cc n2 cst vmd vvi p-acp po32 n1.
(6) part (DIV1)
537
Image 69
1228
The Gentiles might not conuerse vvith the Iewes, •or they were enemies one to the other.
The Gentiles might not converse with the Iewes, •or they were enemies one to the other.
dt np1 vmd xx vvi p-acp dt np2, n1 pns32 vbdr n2 crd p-acp dt n-jn.
(6) part (DIV1)
538
Image 69
1229
Yet these enemies through vvhose country they were to passe, did not ass•ight them, the dangers subiect to their iourney did not disquiet them, the tediousnes of the way did not terrifie them:
Yet these enemies through whose country they were to pass, did not ass•ight them, the dangers Subject to their journey did not disquiet them, the tediousness of the Way did not terrify them:
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(6) part (DIV1)
538
Image 69
1230
nothing coulde stay them from theyr intended enterprise. Their io•fulnesse to see Christ, tooke away all worldly carefulnes:
nothing could stay them from their intended enterprise. Their io•fulnesse to see christ, took away all worldly carefulness:
pix vmd vvi pno32 p-acp po32 j-vvn n1. po32 n1 pc-acp vvi np1, vvd av d j n1:
(6) part (DIV1)
538
Image 69
1231
Our practise should be like theyrs. No busines of thys li•e should withdraw vs from Christ.
Our practice should be like theirs. No business of this li•e should withdraw us from christ.
po12 n1 vmd vbi av-j png32. dx n1 pp-f d n1 vmd vvi pno12 p-acp np1.
(6) part (DIV1)
539
Image 69
1232
VVhen they came to Ierusalem, they found Herod snaring them, all the Citty in an vproa•e, King and people, and all were mooued.
When they Come to Ierusalem, they found Herod snaring them, all the city in an vproa•e, King and people, and all were moved.
c-crq pns32 vvd p-acp np1, pns32 vvd np1 j-vvg pno32, d dt n1 p-acp dt n1, n1 cc n1, cc d vbdr vvn.
(6) part (DIV1)
540
Image 69
1233
So when we come to Christ, •e sh•l •ind an Herod without vs, and an Idol••••call Ierusalem within vs:
So when we come to christ, •e sh•l •ind an Herod without us, and an Idol••••call Ierusalem within us:
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(6) part (DIV1)
540
Image 69
1234
Tyrants with ou• and 〈 ◊ 〉 within:
Tyrants with ou• and 〈 ◊ 〉 within:
n2 p-acp n1 cc 〈 sy 〉 a-acp:
(6) part (DIV1)
540
Image 69
1235
many lets & nets, and ••ny snates to ••••p vs. Put we must respect neither Herod nor Ier•salem,
many lets & nets, and ••ny snakes to ••••p us Put we must respect neither Herod nor Ier•salem,
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(6) part (DIV1)
540
Image 69
1236
but still holde on our viage to Bethleem, the place where Christ lodgeth.
but still hold on our voyage to Bethlehem, the place where christ lodgeth.
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(6) part (DIV1)
540
Image 69
1237
In all ages there wil be satans instruments, like so many Lyons in the passages, to stop the children of God in their good courses.
In all ages there will be Satan Instruments, like so many Lyons in the passages, to stop the children of God in their good courses.
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(6) part (DIV1)
541
Image 69
1238
And now with vs there are many Herods, many like Herod and Archelaus to cut the throate of Religion,
And now with us there Are many Herods, many like Herod and Archelaus to Cut the throat of Religion,
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(6) part (DIV1)
541
Image 69
1239
as hee sought the lyfe of Christ in the blood of the innocents.
as he sought the life of christ in the blood of the Innocents.
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(6) part (DIV1)
541
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1240
But yet must we goe forwards like these Wise men, we must not feare them that kill the body, rather •eare him that can cast both body and soule into hell fi•e.
But yet must we go forward like these Wise men, we must not Fear them that kill the body, rather •eare him that can cast both body and soul into hell fi•e.
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(6) part (DIV1)
542
Image 69
1241
Stronger is he that is with vs, than whole legions of enemies, that band themselues with them against God.
Stronger is he that is with us, than Whole legions of enemies, that band themselves with them against God.
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(6) part (DIV1)
543
Image 69
1242
Let them •aile and per•ecute neuer so much, like Ze•• che••b, and Rab-shakeh: yet GOD will put an hooke in theyr nostrils, and they shall not preuayle.
Let them •aile and per•ecute never so much, like Ze•• che••b, and Rab-shakeh: yet GOD will put an hook in their nostrils, and they shall not prevail.
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(6) part (DIV1)
543
Image 69
1243
No more than the stoode preua•led, which was cast out of the mouth of the Dragon in the Reuelation, against the woman t••t sled to the wildernes. We haue seene his starre.
No more than the stood preua•led, which was cast out of the Mouth of the Dragon in the Revelation, against the woman t••t sled to the Wilderness. We have seen his star.
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(6) part (DIV1)
543
Image 69
1244
Heere comes to be considered how they knew he was borne.
Here comes to be considered how they knew he was born.
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(6) part (DIV1)
544
Image 69
1245
The sta••e gaue them knowledge, and was theyr guide in 〈 ◊ 〉 iourney, neuer leauing them till they came to Beth-leem.
The sta••e gave them knowledge, and was their guide in 〈 ◊ 〉 journey, never leaving them till they Come to Bethlehem.
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(6) part (DIV1)
544
Image 70
1246
S. Austin saith, that at the birth of Christ a new starre appeared. A blazing Comet that neuer shewed it selfe before:
S. Austin Says, that At the birth of christ a new star appeared. A blazing Cometam that never showed it self before:
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(6) part (DIV1)
545
Image 70
1247
and at his death, the Sunne, greater then the greatest starre, was obscured. At this bvrth, infants were murdered, and at his death they were crowned.
and At his death, the Sun, greater then the greatest star, was obscured. At this bvrth, Infants were murdered, and At his death they were crowned.
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(6) part (DIV1)
545
Image 70
1248
At his byrth, hell was more conquered, and his enemies more troubled.
At his birth, hell was more conquered, and his enemies more troubled.
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(6) part (DIV1)
547
Image 70
1249
Eusebius saith, that at the b••th of Christ, there happened to breake vp on a sudden a goodly Spring, that ranne with oyle the space of one day.
Eusebius Says, that At the b••th of christ, there happened to break up on a sudden a goodly Spring, that ran with oil the Molle of one day.
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(6) part (DIV1)
548
Image 70
1250
And at the same time in Romea circle was seene about the Sunne, no lesse cleere then the Sunne.
And At the same time in Romea circle was seen about the Sun, no less clear then the Sun.
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(6) part (DIV1)
549
Image 70
1251
And that vvhen the imperiall Crowne was brought by the Senate to Oct•uius Augustus, he refused it:
And that when the imperial Crown was brought by the Senate to Oct•uius Augustus, he refused it:
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(6) part (DIV1)
550
Image 70
1252
saving that a greater Prince then himselfe was nowe borne: to whom all the crownes and kingdoms in the world did belong.
Saving that a greater Prince then himself was now born: to whom all the crowns and kingdoms in the world did belong.
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(6) part (DIV1)
550
Image 70
1253
A famous Temple at the same time rent in s•nder: in the dedication whereof when the Oracle was demaunded howe long the same should continue:
A famous Temple At the same time rend in s•nder: in the dedication whereof when the Oracle was demanded how long the same should continue:
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(6) part (DIV1)
551
Image 70
1254
answer was giuen it should remaine, till a Virgine should bring foorth a sonne.
answer was given it should remain, till a Virgae should bring forth a son.
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(6) part (DIV1)
551
Image 70
1255
These, & many such wonders then happened, all beeing euident signes, and perfect demonstrations of the newe borne King:
These, & many such wonders then happened, all being evident Signs, and perfect demonstrations of the new born King:
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(6) part (DIV1)
552
Image 70
1256
the rather to worke in mens ha•ts, and to stamp in them a neuer dying knowledge of this wonderful byrth of Christ our Lord.
the rather to work in men's ha•ts, and to stamp in them a never dying knowledge of this wondered birth of christ our Lord.
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(6) part (DIV1)
552
Image 70
1257
By the Starre they knew him: and by the starie they sounde him.
By the Star they knew him: and by the stary they sound him.
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(6) part (DIV1)
553
Image 70
1258
And so if wee vvill know Christ and finde him as they did, we must examine our selues NONLATINALPHABET thys star hath appeared vnto vs or not.
And so if we will know christ and find him as they did, we must examine our selves this star hath appeared unto us or not.
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(6) part (DIV1)
553
Image 70
1259
There is Duplex st•lia. This NONLATINALPHABET is of two sorts: There is a spirit NONLATINALPHABET in vs, and another with •• vs. The starre without is the NONLATINALPHABET Word.
There is Duplex st•lia. This is of two sorts: There is a Spirit in us, and Another with •• us The star without is the Word.
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(6) part (DIV1)
554
Image 70
1260
The starre within, NONLATINALPHABET of faith and charitie, without NONLATINALPHABET not see Christ. In the first of the Reuel NONLATINALPHABET called a starre in the hand NONLATINALPHABET And Christ himselfe NONLATINALPHABET morning starre.
The star within, of faith and charity, without not see christ. In the First of the Revel called a star in the hand And christ himself morning star.
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(6) part (DIV1)
555
Image 70
1261
The Minister must haue NONLATINALPHABET a starre, which is to be alwayes bright and shining, and to be euer in motu, to shine in doctrine,
The Minister must have a star, which is to be always bright and shining, and to be ever in motu, to shine in Doctrine,
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(6) part (DIV1)
558
Image 71
1262
and to shine in his manner of lyuing:
and to shine in his manner of living:
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(6) part (DIV1)
558
Image 71
1263
to goe before his people in example of good life and doctrine, to be a guide vnto them,
to go before his people in Exampl of good life and Doctrine, to be a guide unto them,
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(6) part (DIV1)
558
Image 71
1264
as this star was a guide to the wise men to direct them to Christ.
as this star was a guide to the wise men to Direct them to christ.
c-acp d n1 vbds dt n1 p-acp dt j n2 pc-acp vvi pno32 p-acp np1.
(6) part (DIV1)
558
Image 71
1265
To be euer in motu: that is, to exercise his gifts of teaching and preaching & godly conference continually without cealing, without intermission.
To be ever in motu: that is, to exercise his Gifts of teaching and preaching & godly conference continually without cealing, without intermission.
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(6) part (DIV1)
559
Image 71
1266
Like a starre that s••• trauelleth and keepeth his course night and day.
Like a star that s••• travelleth and Keepeth his course night and day.
j dt n1 cst n1 vvz cc vvz po31 n1 n1 cc n1.
(6) part (DIV1)
559
Image 71
1267
The star of fayth which is within vs, containeth fiue circumstances, noted in the 〈 ◊ 〉 of Iohn.
The star of faith which is within us, Containeth fiue Circumstances, noted in the 〈 ◊ 〉 of John.
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(6) part (DIV1)
560
Image 71
1268
The multitude of beleeuing le•s, when they heard that Christ shoulde come to Ierusalem, in testimony of theyr fayth, tooke branches of Palme-trees, shewing theyr gratitude:
The multitude of believing le•s, when they herd that christ should come to Ierusalem, in testimony of their faith, took branches of Palm trees, showing their gratitude:
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(6) part (DIV1)
560
Image 71
1269
so our fayth must receaue Christ, 〈 ◊ 〉 Palmis, with palme branches, that is, with praise and thankfulnes.
so our faith must receive christ, 〈 ◊ 〉 Palmis, with palm branches, that is, with praise and thankfulness.
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(6) part (DIV1)
560
Image 71
1270
They were greene branches, •ircntes rami, so must our faith be greene, it must neuer wither, it must alwaies operari, it must branch forth into good works like to fruc•ifying greene-boughes.
They were green branches, •ircntes rami, so must our faith be green, it must never wither, it must always operari, it must branch forth into good works like to fruc•ifying green-boughs.
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(6) part (DIV1)
561
Image 71
1271
They confessed him Hosanna, blessed is the King of Israell, that commeth in the Name of the Lord.
They confessed him Hosanna, blessed is the King of Israel, that comes in the Name of the Lord.
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(6) part (DIV1)
562
Image 71
1272
So sides, fayth, cannot bee without confession. They also called vpon him Hosanna, to shew the necessity of ••••cation. Lastly they followed him:
So sides, faith, cannot be without Confessi. They also called upon him Hosanna, to show the necessity of ••••cation. Lastly they followed him:
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(6) part (DIV1)
562
Image 71
1273
so faith alwaies followeth Christ, and is euer vvith christ, like the beloued disciple that leaned vpon his bosome.
so faith always follows christ, and is ever with Christ, like the Beloved disciple that leaned upon his bosom.
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(6) part (DIV1)
563
Image 71
1274
We haue seene his starre, and are come to worship him. Heere is sette downe the end why they came. They came to worshippe him.
We have seen his star, and Are come to worship him. Here is Set down the end why they Come. They Come to worship him.
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(6) part (DIV1)
563
Image 71
1275
For they opened theyr treasures, and presented vnto him Gold, Frankincense, & My•th.
For they opened their treasures, and presented unto him Gold, Frankincense, & My•th.
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(6) part (DIV1)
564
Image 71
1276
By theyr rich presents, you may gesse at the rich assection and loue they bare to Christ.
By their rich presents, you may guess At the rich assecution and love they bore to christ.
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(6) part (DIV1)
564
Image 71
1277
They came to giue all holy worship to him that was the King of glory. And therefore, in testimony of theyr loialty & obedience:
They Come to give all holy worship to him that was the King of glory. And Therefore, in testimony of their loyalty & Obedience:
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(6) part (DIV1)
564
Image 71
1278
they bring vnto him gystes worthy such a King, as it were to defray the t•bute of an vndeuided loue gold, Frankencense and Mirth.
they bring unto him gystes worthy such a King, as it were to defray the t•bute of an undivided love gold, Frankincense and Mirth.
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(6) part (DIV1)
565
Image 71
1279
Behold a free-will-offering, which fayth drew forth, and pure deuotion presented an offering better accepted then all the f•• of Ra•s.
Behold a Free will offering, which faith drew forth, and pure devotion presented an offering better accepted then all the f•• of Ra•s.
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(6) part (DIV1)
566
Image 72
1280
What gyfts might bee of great•• value then these? So is it shll with the godly, they count count nothing too deere which they bring to Christ.
What Gifts might be of great•• valve then these? So is it shll with the godly, they count count nothing too deer which they bring to christ.
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(6) part (DIV1)
566
Image 72
1281
Looke the 〈 ◊ 〉 of Exod. Pure Myrth & Frankencense were appoynted by a spec•commaund,
Look the 〈 ◊ 〉 of Exod Pure Mirth & Frankincense were appointed by a spec•commaund,
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(6) part (DIV1)
567
Image 72
1282
for the oyle o• holy oyntment, and for the persume, among other thinges of price there noted.
for the oil o• holy ointment, and for the presume, among other things of price there noted.
p-acp dt n1 n1 j n1, cc p-acp dt vvb, p-acp j-jn n2 pp-f n1 a-acp vvn.
(6) part (DIV1)
567
Image 72
1283
In the 36. of Exod. the people brought so liberall and so 〈 … 〉 towards the building of the Sanc••••:
In the 36. of Exod the people brought so liberal and so 〈 … 〉 towards the building of the Sanc••••:
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(6) part (DIV1)
568
Image 72
1284
that M••s was 〈 ◊ 〉 to pro•••me they 〈 ◊ 〉 giue ouer.
that M••s was 〈 ◊ 〉 to pro•••me they 〈 ◊ 〉 give over.
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(6) part (DIV1)
568
Image 72
1285
Such and so free is the hurt of the righteous, when fayth dooth 〈 ◊ 〉 it,
Such and so free is the hurt of the righteous, when faith doth 〈 ◊ 〉 it,
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(6) part (DIV1)
568
Image 72
1286
and the grace of Gods sp•••t inflames it, & such was the gift of these Wise men.
and the grace of God's sp•••t inflames it, & such was the gift of these Wise men.
cc dt n1 pp-f npg1 n1 vvz pn31, cc d vbds dt n1 pp-f d j n2.
(6) part (DIV1)
568
Image 72
1287
This read•nes in them must incourage vs to present and giue out of the ••easures of harts, 〈 … 〉 to the •ord.
This read•nes in them must encourage us to present and give out of the ••easures of hearts, 〈 … 〉 to the •ord.
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(6) part (DIV1)
569
Image 72
1288
And thys we may 〈 ◊ 〉 doe, since God requireth of vs, not golde o• ••uer, or the like:
And this we may 〈 ◊ 〉 do, since God requires of us, not gold o• ••uer, or the like:
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(6) part (DIV1)
570
Image 72
1289
but hee requireth vs to offer but our selues, a 〈 … 〉 euen our soules & bodies to serue the Lord.
but he requires us to offer but our selves, a 〈 … 〉 even our Souls & bodies to serve the Lord.
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(6) part (DIV1)
570
Image 72
1290
Offer not to me thy goods, or thy welth, or thy gold:
Offer not to me thy goods, or thy wealth, or thy gold:
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(6) part (DIV1)
571
Image 72
1291
but (saith God) if thou vvilt giue me any thing, giue me thy hart.
but (Says God) if thou wilt give me any thing, give me thy heart.
cc-acp (vvz np1) cs pns21 vm2 vvi pno11 d n1, vvb pno11 po21 n1.
(6) part (DIV1)
571
Image 72
1292
Sliuer it mine, and golde is mine: sayth the Lord Aggei.Sliver it mine, and gold is mine: say the Lord Haggai.
n1 pn31 png11, cc n1 vbz png11: vvz dt n1 np1.
(6) part (DIV1)
572
Image 72
1293
We cannot enrich him, if wee giue him all that we haue, if we giue him al the world and the kingdoms thereof, we giue him but his owne.
We cannot enrich him, if we give him all that we have, if we give him all the world and the kingdoms thereof, we give him but his own.
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(6) part (DIV1)
573
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1294
For, Terra est Do•ani, •t pl•ntiu•• e••s: The earth •s the Lords, and the fulnes thereof.
For, Terra est Do•ani, •t pl•ntiu•• e••s: The earth •s the lords, and the fullness thereof.
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(6) part (DIV1)
573
Image 72
1295
GOD required in former ages large sacrifices. Oxen, Sheepe, and Calues: but these sacrifices haue nowe an end, and are long agone determined:
GOD required in former ages large Sacrifices. Oxen, Sheep, and Calves: but these Sacrifices have now an end, and Are long ago determined:
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(6) part (DIV1)
574
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1296
but the offering that best pleaseth GOD now, is that proclaimed by Salomon, 〈 … 〉, giue 〈 ◊ 〉 thy hart.
but the offering that best Pleases GOD now, is that proclaimed by Solomon, 〈 … 〉, give 〈 ◊ 〉 thy heart.
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(6) part (DIV1)
574
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1297
And that spoken by Micah in his sixt chapter.
And that spoken by micah in his sixt chapter.
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(6) part (DIV1)
574
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1298
Where-withall shall I come 〈 ◊ 〉 the Lord, or how my selfe before the 〈 … 〉 GOD? shall I come before him with burnt •••rings, Wherewithal shall I come 〈 ◊ 〉 the Lord, or how my self before the 〈 … 〉 GOD? shall I come before him with burned •••rings,
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(6) part (DIV1)
575
Image 72
1299
or with Calues of a 〈 ◊ 〉 old? or with Calves of a 〈 ◊ 〉 old?
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(6) part (DIV1)
575
Image 72
1300
Will the Lord bee 〈 … 〉 of Ra••es, or with t•nne 〈 … 〉 of o•le, Will the Lord be 〈 … 〉 of Ra••es, or with t•nne 〈 … 〉 of o•le,
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(6) part (DIV1)
576
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1301
or shall I giue my first 〈 ◊ 〉 for my transgression, euen the fruite of my bodie for the sinne of my soule. or shall I give my First 〈 ◊ 〉 for my Transgression, even the fruit of my body for the sin of my soul.
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(6) part (DIV1)
576
Image 73
1302
He hath shewed thee ô man what is good, & what the Lord requireth, surely to doe iustice, to loue mercy, He hath showed thee o man what is good, & what the Lord requires, surely to do Justice, to love mercy,
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(6) part (DIV1)
577
Image 73
1303
and to humble thy selfe, and to walke with thy God. and to humble thy self, and to walk with thy God.
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(6) part (DIV1)
577
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1304
So then ye honour Christ aright, and ye then worship him in spirit & truth, in presenting these treasures of the hart.
So then you honour christ aright, and you then worship him in Spirit & truth, in presenting these treasures of the heart.
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(6) part (DIV1)
578
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1305
Thys wil be better accepted then the sacrifycing of a Bullocke that hath hornes and hoofes.
This will be better accepted then the sacrificing of a Bullock that hath horns and hoofes.
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(6) part (DIV1)
578
Image 73
1306
If you thus glorifie Christ, hee will also glorifie you:
If you thus Glorify christ, he will also Glorify you:
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(6) part (DIV1)
579
Image 73
1307
and when hee commeth in glorie, he will take vs to himselfe, and giue vs better habitations then his owne Sonne found with vs when hee dwelt among vs,
and when he comes in glory, he will take us to himself, and give us better habitations then his own Son found with us when he dwelled among us,
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(6) part (DIV1)
579
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1308
euen glorious mansions in his Kingdome of glory. To him be glorie for euer.
even glorious mansions in his Kingdom of glory. To him be glory for ever.
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(6) part (DIV1)
579
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1309
❧ The true Louers Canticle. 1. IOHN. 4. 10. 11. Heerein is loue, not, that that wee loued God,
❧ The true Lovers Canticle. 1. JOHN. 4. 10. 11. Herein is love, not, that that we loved God,
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(7) part (DIV1)
580
Image 73
1310
but that God loueth vs, and sent his sonne to be areconciliation for our sinnes. Beloued, if God so loued vs, wee ought also to loue one another.
but that God loves us, and sent his son to be areconciliation for our Sins. beloved, if God so loved us, we ought also to love one Another.
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(7) part (DIV1)
580
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1311
THis loue holdes me to it like an adamant, & I cannot be deuided frō it:
THis love holds me to it like an adamant, & I cannot be divided from it:
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(7) part (DIV1)
581
Image 73
1312
for that it is such a matter as car•ieth vvith it doctrine of greatest substance, and of greatest necessity.
for that it is such a matter as car•ieth with it Doctrine of greatest substance, and of greatest necessity.
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(7) part (DIV1)
581
Image 73
1313
Some-what already hath been spoken in the former Treatise concerning this loue:
Somewhat already hath been spoken in the former Treatise Concerning this love:
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(7) part (DIV1)
582
Image 73
1314
& now comes more to be spoken therof in this place by course of the text.
& now comes more to be spoken thereof in this place by course of the text.
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(7) part (DIV1)
582
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1315
Not doubting, but that this argument of loue, being presented againe before •our eyes, as at a second view, it will the rather be planted in you.
Not doubting, but that this argument of love, being presented again before •our eyes, as At a second view, it will the rather be planted in you.
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(7) part (DIV1)
582
Image 73
1316
Eyther the one or the other, that former, or this latter discourse, must needes slampe so deepe an impression in the tables of your harts,
Either the one or the other, that former, or this latter discourse, must needs slampe so deep an impression in the tables of your hearts,
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(7) part (DIV1)
583
Image 73
1317
as no perpetuitie of time shall be able to out-weare.
as no perpetuity of time shall be able to outwear.
c-acp dx n1 pp-f n1 vmb vbi j pc-acp vvi.
(7) part (DIV1)
583
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1318
Saint Mathew first in his Gospell commended vnto vs the loue of God, in sending his sonne into the world to bee borne for vs:
Saint Matthew First in his Gospel commended unto us the love of God, in sending his son into the world to be born for us:
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(7) part (DIV1)
584
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1319
and heere Saint Iohn in his Epistle, commends vnto vs the like loue of God, in sending his sonne into the world to die for vs. Iohn was hee of the Apostles, who alone with a speciall appellation is termed the disciple of the Lord:
and Here Saint John in his Epistle, commends unto us the like love of God, in sending his son into the world to die for us John was he of the Apostles, who alone with a special appellation is termed the disciple of the Lord:
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(7) part (DIV1)
584
Image 74
1320
and the disciple whom Iesus loued:
and the disciple whom Iesus loved:
cc dt n1 ro-crq np1 vvd:
(7) part (DIV1)
585
Image 74
1321
whom our Lorde also seemed to carry (as it were) in his owne bosome.
whom our Lord also seemed to carry (as it were) in his own bosom.
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(7) part (DIV1)
585
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1322
Christ his Lorde for louing him, must needes drawe like loue and like affection from him towards Christ.
christ his Lord for loving him, must needs draw like love and like affection from him towards christ.
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(7) part (DIV1)
586
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1323
And to expresse thys loue, as if hee were wholy compounded of loue, thys beloued Disciple soundeth nothing else almost throughout his Epistle,
And to express this love, as if he were wholly compounded of love, this Beloved Disciple soundeth nothing Else almost throughout his Epistle,
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(7) part (DIV1)
587
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1324
but thys loue vvee speake of. The loue of GOD towardes vs, our loue againe towards God.
but this love we speak of. The love of GOD towards us, our love again towards God.
cc-acp d n1 pns12 vvb pp-f. dt n1 pp-f np1 p-acp pno12, po12 n1 av p-acp np1.
(7) part (DIV1)
587
Image 74
1325
Gods loue first, and ours after: all is loue.
God's love First, and ours After: all is love.
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(7) part (DIV1)
588
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1326
And therefore thys Text may well bee called, The Louers Canticle. For the Apostle begins the Text with loue,
And Therefore this Text may well be called, The Lovers Canticle. For the Apostle begins the Text with love,
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(7) part (DIV1)
589
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1327
and continues and endes the same with loue: making loue (as it were) the burden of his song.
and continues and ends the same with love: making love (as it were) the burden of his song.
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(7) part (DIV1)
589
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1328
Heere-in is loue, in that GOD loued vs, and sent his sonne to reconcile vs: Beloued, if God so loued vs, wee ought also to loue one an•ther. Herein is love, in that GOD loved us, and sent his son to reconcile us: beloved, if God so loved us, we ought also to love one an•ther.
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(7) part (DIV1)
589
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1329
All you that haue beene foolishly deuoted to fond loue, that haue ill spent manie good howres in powring out your passionate complaynts,
All you that have been foolishly devoted to found love, that have ill spent many good hours in Pouring out your passionate complaints,
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(7) part (DIV1)
590
Image 74
1330
& in a vaine vaine of humorous conceytednesse, haue taken great paynes to penne loues Poems, idle toyes of adle-heads:
& in a vain vain of humorous conceitedness, have taken great pains to pen loves Poems, idle toys of adle-heads:
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(7) part (DIV1)
590
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1331
hence-foorth suspende both penne and poeme: cast them from you, as the Israelites hanged theyr harpes vpon the willowes.
henceforth suspende both pen and poem: cast them from you, as the Israelites hanged their harps upon the willows.
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(7) part (DIV1)
590
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1332
Tyme that tryeth all thinges, and is the mother of Truth, can well assu•e you with infallible demonstrations, that such lasciuious loue,
Time that trieth all things, and is the mother of Truth, can well assu•e you with infallible demonstrations, that such lascivious love,
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(7) part (DIV1)
591
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1333
or rather such lawlesse lust, vvill but leade you to vanitie, and vanitie vvill seale vp iniquitie.
or rather such lawless lust, will but lead you to vanity, and vanity will seal up iniquity.
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(7) part (DIV1)
591
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1334
And so beeing bereaued of all grace and godlinesse, you become in a moment vtterlie irreligious.
And so being bereaved of all grace and godliness, you become in a moment utterly irreligious.
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(7) part (DIV1)
592
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1335
If you must and vvill needes loue:
If you must and will needs love:
cs pn22 vmb cc vmb av vvi:
(7) part (DIV1)
593
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1336
if you haue made it your profession to bee amorous, heere is loue, euen that true loue, (that other to this, is but an Idoll,
if you have made it your profession to be Amoros, Here is love, even that true love, (that other to this, is but an Idol,
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(7) part (DIV1)
593
Image 75
1337
like Dagon to the Arke) this loue, how simply tyred s•euer, is able to drawe all ha•ts-con-ceits.
like Dagon to the Ark) this love, how simply tired s•euer, is able to draw all ha•ts-con-ceits.
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(7) part (DIV1)
593
Image 75
1338
In eternizing her praises, if so bee you make her the Mistres of your affections, you shall sinde matter enough to vvorke vpon.
In eternizing her praises, if so be you make her the Mistress of your affections, you shall sinde matter enough to work upon.
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(7) part (DIV1)
594
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1339
This loue calls vppon you, as the cheefe commaunder of all your actions, and the onely supreme Soueraigne,
This love calls upon you, as the chief commander of all your actions, and the only supreme Sovereign,
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(7) part (DIV1)
595
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1340
vnto vvhich your tongues and pennes shoulde sacrifice theyr well-bestowed labours. Heerein is loue. &c.
unto which your tongues and pens should sacrifice their well-bestowed labours. Herein is love. etc.
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(7) part (DIV1)
595
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1341
VVhere-vnto shall I liken this loue of GOD? This holy loue is like a golden chaine that by an inseparable vnion linketh together God and vs,
Whereunto shall I liken this love of GOD? This holy love is like a golden chain that by an inseparable Union linketh together God and us,
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(7) part (DIV1)
596
Image 75
1342
like Dauid aad Ionathan, yoaked together by an inuiolable leagne of amitie.
like David and Ionathan, yoked together by an inviolable leagne of amity.
j np1 cc np1, vvn av p-acp dt j fw-fr pp-f n1.
(7) part (DIV1)
596
Image 75
1343
VVhere-vnto againe may I liken thys loue? It is like to Iacobs ladder, which reached from the earth to the heauens:
Whereunto again may I liken this love? It is like to Iacobs ladder, which reached from the earth to the heavens:
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(7) part (DIV1)
597
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1344
on the which were Angels descending and ascending, & God himselfe slanding aboue vppon the top of it.
on the which were Angels descending and ascending, & God himself slanding above upon the top of it.
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(7) part (DIV1)
597
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1345
Yet once more, to what shall I liken this loue, or where-vnto may it bee compared? It is like to the golden Censer in the hande of the Angell before the Altar, which Censer was full of sweete odours, the smoake whereof did ascend vp before God out of the Angels hand.
Yet once more, to what shall I liken this love, or whereunto may it be compared? It is like to the golden Censer in the hand of the Angel before the Altar, which Censer was full of sweet odours, the smoke whereof did ascend up before God out of the Angels hand.
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(7) part (DIV1)
598
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1346
And it was a sweete sauour in Gods nos•rils, for God accepted it: so wee reade in the 8. of the Renel.
And it was a sweet savour in God's nos•rils, for God accepted it: so we read in the 8. of the Renel.
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(7) part (DIV1)
599
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1347
Now i• we will bee accepted with God, we must vse this incense.
Now i• we will be accepted with God, we must use this incense.
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(7) part (DIV1)
599
Image 75
1348
Loue must be the golden Censer of vvellsmelling odours to bee carried vp to the Lord,
Love must be the golden Censer of vvellsmelling odours to be carried up to the Lord,
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(7) part (DIV1)
599
Image 75
1349
and to be presented be•ore the Altar, and before the throane, by the ministery of the Angell, that is Christ, the holiest of all holies, who alone shall be accepted for vs,
and to be presented be•ore the Altar, and before the throne, by the Ministry of the Angel, that is christ, the Holiest of all holies, who alone shall be accepted for us,
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(7) part (DIV1)
599
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1350
for that he alone hath reconciled vs. Iacobs ladder reached vp to heauen, and this must be our ladder, if we will learn like the Angels to ascend vp where God is.
for that he alone hath reconciled us Iacobs ladder reached up to heaven, and this must be our ladder, if we will Learn like the Angels to ascend up where God is.
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(7) part (DIV1)
599
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1351
A chaine consists of many linkes, and all are fastned in so sure one in another, that they cannot be sundred or deuided,
A chain consists of many links, and all Are fastened in so sure one in Another, that they cannot be sundered or divided,
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(7) part (DIV1)
601
Image 75
1352
and he that drawes but the one linke, drawes vnto him all the whole chaine.
and he that draws but the one link, draws unto him all the Whole chain.
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(7) part (DIV1)
601
Image 75
1353
Thys chavne is loue, and we must of necessity be possest of this chayne, if wee will haue to doe vvith god.
This chavne is love, and we must of necessity be possessed of this chain, if we will have to do with god.
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(7) part (DIV1)
601
Image 76
1354
For God is not but where is vnitie, & this chayne is vnitie: for vvhat is a chayne but many linkes in one.
For God is not but where is unity, & this chain is unity: for what is a chain but many links in one.
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(7) part (DIV1)
601
Image 76
1355
First one link, then another, then a third to that, and after that another, and so the chayne is perfited.
First one link, then Another, then a third to that, and After that Another, and so the chain is perfited.
np1 crd n1, av j-jn, cs dt ord p-acp d, cc p-acp d n-jn, cc av dt n1 vbz vvn.
(7) part (DIV1)
601
Image 76
1356
Nay, there is such a mutuall relation betweene GOD and vs, if thys loue bee in vs whereof wee speake, that wee can in no sort separate the one from the other, no not in intellectu, not so much as in conceit, as the Schoole-men terme it.
Nay, there is such a mutual Relation between GOD and us, if this love be in us whereof we speak, that we can in no sort separate the one from the other, no not in intellectu, not so much as in conceit, as the Schoolmen term it.
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(7) part (DIV1)
602
Image 76
1357
The Apostle Saint Iohn proouing the same, where he sayth, GOD is loue, and hee that dwelleth in loue, dwelleth in God, & God in him. &c. Thys loue is two-sold, consisting of two parts:
The Apostle Saint John proving the same, where he say, GOD is love, and he that dwells in love, dwells in God, & God in him. etc. This love is twofold, consisting of two parts:
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(7) part (DIV1)
603
Image 76
1358
The loue of God towards vs, and our loue to one another.
The love of God towards us, and our love to one Another.
dt n1 pp-f np1 p-acp pno12, cc po12 n1 p-acp crd j-jn.
(7) part (DIV1)
604
Image 76
1359
VVee ought first to consider of Gods loue, and then to descend to our selues, making a patterne first of his loue towards vs,
We ought First to Consider of God's love, and then to descend to our selves, making a pattern First of his love towards us,
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(7) part (DIV1)
605
Image 76
1360
and out of it to frame a like loue in our selues one to another.
and out of it to frame a like love in our selves one to Another.
cc av pp-f pn31 pc-acp vvi dt j n1 p-acp po12 n2 crd p-acp n-jn.
(7) part (DIV1)
605
Image 76
1361
God goeth before vs in the example of thys loue and we must follow after as neere as wee can, in practizing the like loue among our selues. Heerein is loue.
God Goes before us in the Exampl of this love and we must follow After as near as we can, in practicing the like love among our selves. Herein is love.
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(7) part (DIV1)
606
Image 76
1362
The principall proposition handled by the Apostle in thys place, is the generall doctrine of Christ, who was sent foorth from the bosome of his Father vnto the vvorld, to reconcile vs by the vertue of his death:
The principal proposition handled by the Apostle in this place, is the general Doctrine of christ, who was sent forth from the bosom of his Father unto the world, to reconcile us by the virtue of his death:
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(7) part (DIV1)
607
Image 76
1363
which doctrine is grounded vppon these arguments, for strength like a brazen vvall, against which, sathan and the power of hell cannot preuaile.
which Doctrine is grounded upon these Arguments, for strength like a brazen wall, against which, sathan and the power of hell cannot prevail.
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(7) part (DIV1)
607
Image 76
1364
The first argument is drawne from the mercie or loue of God: in these vvordes: Heerein is loue.
The First argument is drawn from the mercy or love of God: in these words: Herein is love.
dt ord n1 vbz vvn p-acp dt n1 cc n1 pp-f np1: p-acp d n2: av vbz n1.
(7) part (DIV1)
608
Image 76
1365
The second from his will, beeing a speciall effect of his loue, in these words: And sent his sonne. &c. Many properties and attributes are in GOD, vvhich it behooueth vs especially to take notice of.
The second from his will, being a special Effect of his love, in these words: And sent his son. etc. Many properties and attributes Are in GOD, which it behooveth us especially to take notice of.
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(7) part (DIV1)
609
Image 76
1366
First, hee is omnipotent, prooued by his Creation. Wise, by his daily gubernation. Iust in his promises. Mercifull, for hee spareth sinners.
First, he is omnipotent, proved by his Creation. Wise, by his daily gubernation. Just in his promises. Merciful, for he spares Sinners.
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(7) part (DIV1)
611
Image 76
1367
Louing to all, for hee calleth all, and is carefull for all. But specially for the elect:
Loving to all, for he calls all, and is careful for all. But specially for the elect:
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(7) part (DIV1)
611
Image 76
1368
who do heare when he calleth. His lone is heere iustified:
who do hear when he calls. His lone is Here justified:
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(7) part (DIV1)
612
Image 76
1369
for that hee sent his sonne to the world, that so many as beleeued, might haue life euerlasting.
for that he sent his son to the world, that so many as believed, might have life everlasting.
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(7) part (DIV1)
613
Image 77
1370
The fountaine of all graces is loue, which drewe from him a greater worke then the Creation of the world:
The fountain of all graces is love, which drew from him a greater work then the Creation of the world:
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(7) part (DIV1)
614
Image 77
1371
euen the vvork of our Redemption, a matter of so great mysterie, that it caused all the Prophets, from Adam the sonne of God, to Iohn Baptist the sonne of Zacharie, in all times and ages to speake and write of this superabundant grace and rich good will long before the foundations of the world determined,
even the work of our Redemption, a matter of so great mystery, that it caused all the prophets, from Adam the son of God, to John Baptist the son of Zacharias, in all times and ages to speak and write of this superabundant grace and rich good will long before the foundations of the world determined,
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(7) part (DIV1)
614
Image 77
1372
but in the fulnesse of time reuealed vnto vs by the comming of his Sonne, by whom wee haue redemption through his blood,
but in the fullness of time revealed unto us by the coming of his Son, by whom we have redemption through his blood,
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(7) part (DIV1)
614
Image 77
1373
euen the forgiuenes of our sinnes according to his rich grace.
even the forgiveness of our Sins according to his rich grace.
av-j dt n1 pp-f po12 n2 vvg p-acp po31 j n1.
(7) part (DIV1)
614
Image 77
1374
This exceeding loue of GOD, beeing deepely wa•ed in a carefull consideration, m••• needes work mightily in the chyldren of God ▪ and driue them to acknowledge with S. Iohn in this place:
This exceeding love of GOD, being deeply wa•ed in a careful consideration, m••• needs work mightily in the children of God ▪ and driven them to acknowledge with S. John in this place:
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(7) part (DIV1)
615
Image 77
1375
That •eere•• •• 〈 ◊ 〉 indeede. That •eere•• •• 〈 ◊ 〉 indeed.
cst n1 •• 〈 sy 〉 av.
(7) part (DIV1)
615
Image 77
1376
These first words in the Text, how bare and naked so euer they may seeme at the first front or blush, do carry in them matter of moment:
These First words in the Text, how bore and naked so ever they may seem At the First front or blush, do carry in them matter of moment:
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(7) part (DIV1)
616
Image 77
1377
they must run in our mouthes if we sound them rightly and significantlie with a kinde of Emphasis.
they must run in our mouths if we found them rightly and significantly with a kind of Emphasis.
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(7) part (DIV1)
616
Image 77
1378
Thus if you require to know the loue of God, why heere you may learne it:
Thus if you require to know the love of God, why Here you may Learn it:
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(7) part (DIV1)
616
Image 77
1379
Saint Iohn tels you that hee•e-in was the loue of God made manifest, in that he sent his sonne. &c. You are bought with a price, saith the Apostle:
Saint John tells you that hee•e-in was the love of God made manifest, in that he sent his son. etc. You Are bought with a price, Says the Apostle:
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(7) part (DIV1)
616
Image 77
1380
the words make but a bare shewe, but they are very significant: as if hee shoulde haue sayd: A price with a witnes. So heerein is loue:
the words make but a bore show, but they Are very significant: as if he should have said: A price with a witness. So herein is love:
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(7) part (DIV1)
617
Image 77
1381
that is, a loue vvith a witnes.
that is, a love with a witness.
cst vbz, dt n1 p-acp dt n1.
(7) part (DIV1)
618
Image 77
1382
For God so loued vs, that he spared not his onely Sonne, but gaue him for vs all to death. Him that knewe no sinne.
For God so loved us, that he spared not his only Son, but gave him for us all to death. Him that knew no sin.
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(7) part (DIV1)
618
Image 77
1383
God made to be sinne for vs, that we should be made the righteousnes of God by him.
God made to be sin for us, that we should be made the righteousness of God by him.
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(7) part (DIV1)
619
Image 77
1384
It is not possible for vs to expresse the greatnes of this loue of God in this behalfe,
It is not possible for us to express the greatness of this love of God in this behalf,
pn31 vbz xx j p-acp pno12 pc-acp vvi dt n1 pp-f d n1 pp-f np1 p-acp d n1,
(7) part (DIV1)
620
Image 77
1385
for it is infinite, it is as great as God is great, whose glory filleth the world, the heauens, the earth, and the creatures.
for it is infinite, it is as great as God is great, whose glory fills the world, the heavens, the earth, and the creatures.
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(7) part (DIV1)
620
Image 77
1386
No man can vnderstand this loue, but they that haue the bene•••e of it, I meane the redeemed of the lord:
No man can understand this love, but they that have the bene•••e of it, I mean the redeemed of the lord:
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(7) part (DIV1)
621
Image 77
1387
as no man could learne the Elders newe song, •u• the 〈 ◊ 〉 forty foure thousand which were brought from the earth. Reuel. 14. This loue of God we all doe behold, like the brightnes of the Sunne, whose fierie beames and christall rayes, proceeding as from the Father of all lights, passe forth to the ends of the world.
as no man could Learn the Elders new song, •u• the 〈 ◊ 〉 forty foure thousand which were brought from the earth. Revel. 14. This love of God we all do behold, like the brightness of the Sun, whose fiery beams and crystal rays, proceeding as from the Father of all lights, pass forth to the ends of the world.
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(7) part (DIV1)
621
Image 78
1388
But where be they that in beholding this loue of God, this sunne-bright cleerenesse of Gods rich grace, will bee ready with the Wise-men to present vnto God all holie vvorshyp.
But where be they that in beholding this love of God, this sun-bright clearness of God's rich grace, will be ready with the Wise men to present unto God all holy vvorshyp.
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(7) part (DIV1)
623
Image 78
1389
Where is the rich thankfulnes aunswerable to this rich grace? VVee read of •enne Lepers that vvere clensed:
Where is the rich thankfulness answerable to this rich grace? We read of •enne Lepers that were cleansed:
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(7) part (DIV1)
624
Image 78
1390
and of the tenne but one returned to giue thanks.
and of the tenne but one returned to give thanks.
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(7) part (DIV1)
625
Image 78
1391
So we are all clensed by the bloode of Christ, but scarce one of ten returnes to giue thankes to him that clensed him, thereby to testifie our dutifull affection to Christ,
So we Are all cleansed by the blood of christ, but scarce one of ten returns to give thanks to him that cleansed him, thereby to testify our dutiful affection to christ,
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(7) part (DIV1)
625
Image 78
1392
as Christ testified his to vs, in laying downe his life for the many: sealing vp remission of sinnes by his blood.
as christ testified his to us, in laying down his life for the many: sealing up remission of Sins by his blood.
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(7) part (DIV1)
625
Image 78
1393
The sicke is cured, but he hath forgotten the Physition that cured him. The diseased is deliuered, and the mortall wounde is salued:
The sick is cured, but he hath forgotten the physician that cured him. The diseased is Delivered, and the Mortal wound is salved:
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(7) part (DIV1)
626
Image 78
1394
but the Patient now become a whole man, remembers neyther his sore, nor yet the Physition.
but the Patient now become a Whole man, remembers neither his soar, nor yet the physician.
cc-acp dt j av vvi dt j-jn n1, vvz av-dx po31 n1, ccx av dt n1.
(7) part (DIV1)
626
Image 78
1395
Heerein is loue, not that we loued God.
Herein is love, not that we loved God.
av vbz n1, xx cst pns12 vvd np1.
(7) part (DIV1)
626
Image 78
1396
Saint Iohn in speaking of this loue, doth not presently acquaint vs with the particularitie of this loue;
Saint John in speaking of this love, does not presently acquaint us with the particularity of this love;
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(7) part (DIV1)
627
Image 78
1397
but hee first suspendeth the matter, the rather to drawe from vs attention and carefulnes.
but he First suspendeth the matter, the rather to draw from us attention and carefulness.
cc-acp pns31 ord vvz dt n1, dt av-c pc-acp vvi p-acp pno12 n1 cc n1.
(7) part (DIV1)
627
Image 78
1398
Before I proceede to tell you what thys loue is, I will first tell you what it is not.
Before I proceed to tell you what this love is, I will First tell you what it is not.
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(7) part (DIV1)
628
Image 78
1399
A thing that is sought for being presently found, is no longer thought on, and so if the Apostle should vppon the sudden discouer to vs this so great a mistery of Gods loue, it would be but lightly regarded.
A thing that is sought for being presently found, is no longer Thought on, and so if the Apostle should upon the sudden discover to us this so great a mystery of God's love, it would be but lightly regarded.
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(7) part (DIV1)
629
Image 78
1400
Therefore hee offers it, and yet drawes it backe againe, and then presents it againe:
Therefore he offers it, and yet draws it back again, and then presents it again:
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(7) part (DIV1)
630
Image 78
1401
stil offering, and yet with-holding, to make vs the rather long after it with a more eager and feruent affection.
still offering, and yet withholding, to make us the rather long After it with a more eager and fervent affection.
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(7) part (DIV1)
630
Image 78
1402
Like children in this respect, vvho the more they be denyed of that they woulde haue, the more they cry,
Like children in this respect, who the more they be denied of that they would have, the more they cry,
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(7) part (DIV1)
631
Image 78
1403
& do neuer leaue crying till it be giuen them. Not that we loued God. The loue I meane, sayth Saint Iohn ▪ is not the loue that you meane.
& do never leave crying till it be given them. Not that we loved God. The love I mean, say Saint John ▪ is not the love that you mean.
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(7) part (DIV1)
631
Image 78
1404
It is not vaine loue, nor selfe-loue, nor carnall loue, nor the loue of the worlde,
It is not vain love, nor Self-love, nor carnal love, nor the love of the world,
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(7) part (DIV1)
632
Image 79
1405
nor the loue of honours, nor the loue of pleasures, nor the loue of riches, it is none of all these, for this is our loue:
nor the love of honours, nor the love of pleasures, nor the love of riches, it is none of all these, for this is our love:
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(7) part (DIV1)
632
Image 79
1406
but I am to tell you of Gods loue.
but I am to tell you of God's love.
cc-acp pns11 vbm pc-acp vvi pn22 pp-f n2 n1.
(7) part (DIV1)
632
Image 79
1407
It was not loue in vs, but in God was this loue that caused Christ to come vnto the world Nay there was in vs no loue at all, the contrary was in vs, euen hatred and enmitie:
It was not love in us, but in God was this love that caused christ to come unto the world Nay there was in us no love At all, the contrary was in us, even hatred and enmity:
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(7) part (DIV1)
633
Image 79
1408
& therfore it is sayd, cum hostes essemus.
& Therefore it is said, cum hosts essemus.
cc av pn31 vbz vvn, vvi n2 fw-la.
(7) part (DIV1)
633
Image 79
1409
And therefore well might the Apostle make this conclusion against vs, not that we loued God.
And Therefore well might the Apostle make this conclusion against us, not that we loved God.
cc av av vmd dt n1 vvb d n1 p-acp pno12, xx cst pns12 vvd np1.
(7) part (DIV1)
634
Image 79
1410
And wee our selues doe iustifie the truth therof in our selues, for we know that we loue our lusts,
And we our selves do justify the truth thereof in our selves, for we know that we love our Lustiest,
cc pns12 po12 n2 vdb vvi dt n1 av p-acp po12 n2, c-acp pns12 vvb cst pns12 vvb po12 n2,
(7) part (DIV1)
634
Image 79
1411
and our vanities, and the world, more then God. Adams corruption hath trans-fused it selfe into Adams children, euen all his posteritie.
and our vanities, and the world, more then God. Adams corruption hath trans-fused it self into Adams children, even all his posterity.
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(7) part (DIV1)
634
Image 79
1412
God had giuen him all the kingdoms of the earth, and placed him in Paradice, this worlds heauen, heere God exhibited plentifull testimony of his loue,
God had given him all the kingdoms of the earth, and placed him in Paradise, this world's heaven, Here God exhibited plentiful testimony of his love,
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(7) part (DIV1)
635
Image 79
1413
but Adam could shewe forth no loue to God for this: so prooued by his wilful disobedience.
but Adam could show forth no love to God for this: so proved by his wilful disobedience.
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(7) part (DIV1)
635
Image 79
1414
The taste of one Apple made hym forget both himselfe and God his Maker. And haue not our pleasures the same soueraigntie ouer vs.
The taste of one Apple made him forget both himself and God his Maker. And have not our pleasures the same sovereignty over us
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(7) part (DIV1)
635
Image 79
1415
Iudas solde his Maister for thirtie pence, he loued his mony better then his Maister,
Iudas sold his Master for thirtie pence, he loved his money better then his Master,
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(7) part (DIV1)
636
Image 79
1416
and many Mammonites now, whose cares are vppon theyr coffers, and whose mindes are vppon the bagge as Iudas was,
and many Mammonites now, whose Cares Are upon their coffers, and whose minds Are upon the bag as Iudas was,
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(7) part (DIV1)
636
Image 79
1417
if they would not be corrupted with mony to betray Christ, yet they could be contented to betray the members of Christ, theyr brethren and neighbours,
if they would not be corrupted with money to betray christ, yet they could be contented to betray the members of christ, their brothers and neighbours,
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(7) part (DIV1)
636
Image 79
1418
for fewer shekels of filuer then Delilah tooke from the Princes of the Philistims.
for fewer shekels of filuer then Delilah took from the Princes of the philistines.
p-acp d n2 pp-f n1 cs np1 vvd p-acp dt n2 pp-f dt njp2.
(7) part (DIV1)
636
Image 79
1419
No man would willingly be leprous, yet many worldlings that are carried away with the loue of riches, could be cōtented to buy a leprofie with lesse then two bags of siluer, as Gehazie did.
No man would willingly be leprous, yet many worldlings that Are carried away with the love of riches, could be contented to buy a Leprosy with less then two bags of silver, as Gehazi did.
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(7) part (DIV1)
637
Image 79
1420
Esau, as hee had an earthly name, so vvas he earthly minded:
Esau, as he had an earthly name, so was he earthly minded:
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(7) part (DIV1)
638
Image 79
1421
his prophanenes is laid open to all eyes, where it is registred of him that hee solde his birth-right for a messe of pottage.
his profaneness is laid open to all eyes, where it is registered of him that he sold his birthright for a mess of pottage.
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(7) part (DIV1)
638
Image 79
1422
And he is no lesse infamous for so dooing, then hee that burnt Dianas Temple at Ephesus,
And he is no less infamous for so doing, then he that burned Dianas Temple At Ephesus,
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(7) part (DIV1)
638
Image 79
1423
or that Tyrant, who harped at Romes flames.
or that Tyrant, who harped At Romes flames.
cc d n1, r-crq vvn p-acp npg1 n2.
(7) part (DIV1)
638
Image 79
1424
That Esau is long agoe dissolued into earth and dust, but out of his ashes others like him are risen vp (like Cadmus brood) and the same prophannes that was in Esau, is growne vp with them.
That Esau is long ago dissolved into earth and dust, but out of his Ashes Others like him Are risen up (like Cadmus brood) and the same prophannes that was in Esau, is grown up with them.
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(7) part (DIV1)
639
Image 80
1425
Many Edomites liue now, that can be content to sell a better patrimonie then he did,
Many Edomites live now, that can be content to fell a better patrimony then he did,
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(7) part (DIV1)
639
Image 80
1426
euen their spirituall inhearitance which they should haue in Christ, and all for the transitory pleasures of this life.
even their spiritual inheritance which they should have in christ, and all for the transitory pleasures of this life.
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(7) part (DIV1)
639
Image 80
1427
To be short, we should loue God onelie & principally, before all things. We should loue God more thē our parents, our countrey, our friends, our selues. &c. Hee that loueth Father or mother, or sister or brother, or wife or •hyldren, or kinsfolkes, more then mee, saith our Sauiour Christ, is not woorthy to be my disciple. This ought to be:
To be short, we should love God only & principally, before all things. We should love God more them our Parents, our country, our Friends, our selves. etc. He that loves Father or mother, or sister or brother, or wife or •hyldren, or kinsfolks, more then me, Says our Saviour christ, is not worthy to be my disciple. This ought to be:
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(7) part (DIV1)
640
Image 80
1428
but wee cannot yet apply our selues to this loue which Christ doth here so necessarily require.
but we cannot yet apply our selves to this love which christ does Here so necessarily require.
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(7) part (DIV1)
641
Image 80
1429
We are all like Demas loth to part with the world, & like the young rich man in the gospel, who was vnwilling to leaue his possessions:
We Are all like Demas loath to part with the world, & like the young rich man in the gospel, who was unwilling to leave his possessions:
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(7) part (DIV1)
641
Image 80
1430
he loued his vvealth better than Christ. And therefore, vvhen Christ bad him folow him, he chose rather to folow the world.
he loved his wealth better than christ. And Therefore, when christ bade him follow him, he chosen rather to follow the world.
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(7) part (DIV1)
641
Image 80
1431
And al the peace-makers in the earth, are not able to sette these two at one, the loue of God,
And all the peacemakers in the earth, Are not able to Set these two At one, the love of God,
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(7) part (DIV1)
641
Image 80
1432
& the loue of the world.
& the love of the world.
cc dt n1 pp-f dt n1.
(7) part (DIV1)
641
Image 80
1433
For Christ hath spoken it, If you loue the world, the loue of God cannot be in you.
For christ hath spoken it, If you love the world, the love of God cannot be in you.
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(7) part (DIV1)
641
Image 80
1434
You see the truth then of this conclusion, not that we loued God, but that God loued vs: and sent his Sonne.
You see the truth then of this conclusion, not that we loved God, but that God loved us: and sent his Son.
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(7) part (DIV1)
641
Image 80
1435
Heere the Apostle sheweth the particularitie of the loue, which all this while hee suspended. Heerein is that loue manifested, in sending his sonne. &c. There was no good thing in vs at all, no mirit or desert that might moue GOD to giue vs his Sonne.
Here the Apostle shows the particularity of the love, which all this while he suspended. Herein is that love manifested, in sending his son. etc. There was no good thing in us At all, no mirit or desert that might move GOD to give us his Son.
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(7) part (DIV1)
642
Image 80
1436
It was his loue onely, and the good pleasure of his wil, as the Apostle speaketh to the Ephesians, in the first chapter.
It was his love only, and the good pleasure of his will, as the Apostle speaks to the Ephesians, in the First chapter.
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(7) part (DIV1)
643
Image 80
1437
Our aduersaries ought to blush, if Christian modestie did rest vpon them, vvhen they read this text in Iohns Epistle,
Our Adversaries ought to blush, if Christian modesty did rest upon them, when they read this text in Iohns Epistle,
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(7) part (DIV1)
644
Image 80
1438
& that other in his gospel: since they denie that truth which is is both places & elswhere so strongly maintained.
& that other in his gospel: since they deny that truth which is is both places & elsewhere so strongly maintained.
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(7) part (DIV1)
644
Image 80
1439
They would perswade men by their doctrine of merit, that this loue of God is but a matter of course:
They would persuade men by their Doctrine of merit, that this love of God is but a matter of course:
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(7) part (DIV1)
645
Image 80
1440
as if God were bounde to loue vs, and that we can deserue at gods hands to be so loued.
as if God were bound to love us, and that we can deserve At God's hands to be so loved.
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(7) part (DIV1)
645
Image 80
1441
Yea, they say we may doe good works of Supererogation, more then God requireth.
Yea, they say we may do good works of Supererogation, more then God requires.
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(7) part (DIV1)
646
Image 81
1442
Wee neede not farre fet Scriptures to aunswere such. One Text of many shal suffise, this now in handling.
we need not Far fetched Scriptures to answer such. One Text of many shall suffice, this now in handling.
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(7) part (DIV1)
646
Image 81
1443
God loued vs first, and not we him. Nay, he loued vs when we hated him, and fell from him by wilful transgression.God loved us First, and not we him. Nay, he loved us when we hated him, and fell from him by wilful Transgression.
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(7) part (DIV1)
646
Image 81
1444
As soone as Adam had sinned, GOD in this his loue salued him with the promise of Christ, the seede of the vvoman breaking the Serpents head.
As soon as Adam had sinned, GOD in this his love salved him with the promise of christ, the seed of the woman breaking the Serpents head.
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(7) part (DIV1)
648
Image 81
1445
This loue of God was vniuersall, it extended to all men, of all sorts, Iewes and Gentiles, circumcised and vncircumcised, bond and free, beleeuers and vnbeleeuers.
This love of God was universal, it extended to all men, of all sorts, Iewes and Gentiles, circumcised and uncircumcised, bound and free, believers and unbelievers.
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(7) part (DIV1)
649
Image 81
1446
In thy seede shall all the Nations of the earth be blessed. In thy seed shall all the nations of the earth be blessed.
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(7) part (DIV1)
650
Image 81
1447
All might haue taken hold of this blessing, as freely as Adam might stretch his hand to all the trees of the garden, saue the tree of knowledge.
All might have taken hold of this blessing, as freely as Adam might stretch his hand to all the trees of the garden, save the tree of knowledge.
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(7) part (DIV1)
650
Image 81
1448
God would haue all men to bee saued, and therefore Christ was offred to all:
God would have all men to be saved, and Therefore christ was offered to all:
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(7) part (DIV1)
650
Image 81
1449
but in that all bee not saued, the fault is theyrs that will not pertake of this blessing.
but in that all be not saved, the fault is theirs that will not partake of this blessing.
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(7) part (DIV1)
650
Image 81
1450
The death of Christ was sufficient for al, but it was not effectuall for all: it was effectuall onely for the beleeuers.
The death of christ was sufficient for all, but it was not effectual for all: it was effectual only for the believers.
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(7) part (DIV1)
651
Image 81
1451
And therfore saith this same Iohn in the 3. Chap. of his Gospel: That, so many as beleeued on him, should not perrish.
And Therefore Says this same John in the 3. Chap. of his Gospel: That, so many as believed on him, should not perish.
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(7) part (DIV1)
652
Image 81
1452
All were bidden to the marriage of the Kings Sonne, yet all did not come: nay, they who were first bidden came not at all.
All were bidden to the marriage of the Kings Son, yet all did not come: nay, they who were First bidden Come not At all.
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(7) part (DIV1)
653
Image 81
1453
So the fault was theirs, that refused, being so solemnly inuited.
So the fault was theirs, that refused, being so solemnly invited.
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(7) part (DIV1)
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Image 81
1454
In like manner, all are not saued that are called to partake of this loue of God, vniuersally made knowne to the whole world in Christ, who would haue all men to be saued.
In like manner, all Are not saved that Are called to partake of this love of God, universally made known to the Whole world in christ, who would have all men to be saved.
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(7) part (DIV1)
654
Image 81
1455
Onely the beleeuers haue this prerogatiue: For many are called, but few are chosen. And sent his sonne to be a reconciliation.
Only the believers have this prerogative: For many Are called, but few Are chosen. And sent his son to be a reconciliation.
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(7) part (DIV1)
655
Image 81
1456
Infinite are the testimonies of Gods loue towards vs, as Paule said, O how vnsearchable are thy iudgements (O Lord) and thy waies past finding out: So may wee say;
Infinite Are the testimonies of God's love towards us, as Paul said, Oh how unsearchable Are thy Judgments (Oh Lord) and thy ways passed finding out: So may we say;
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(7) part (DIV1)
657
Image 81
1457
ô howe deepe is thy loue (ô Lord) towards vs, how vnsearchable & past finding out? no bucket of mans vnderstanding is able to sound the bottome of this bottomlesse fountaine.
o how deep is thy love (o Lord) towards us, how unsearchable & past finding out? no bucket of men understanding is able to found the bottom of this bottomless fountain.
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(7) part (DIV1)
657
Image 81
1458
Thy loue was manifested first, in giuing vs a Being, when before wee were not, in committing to vs the gouernment of this mossie vvorlde, and the creatures therein;
Thy love was manifested First, in giving us a Being, when before we were not, in committing to us the government of this mossy world, and the creatures therein;
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(7) part (DIV1)
658
Image 82
1459
making vs for dignitie but a little infe•iour to the Angelles, pouring vppon vs all temporall blessings.
making us for dignity but a little infe•iour to the Angels, pouring upon us all temporal blessings.
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(7) part (DIV1)
658
Image 82
1460
For all thinges that euer vvere or are, for our sakes they vvere, and are created, all for the ministerie of man• all to serue man, and man to serue GOD.
For all things that ever were or Are, for our sakes they were, and Are created, all for the Ministry of man• all to serve man, and man to serve GOD.
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(7) part (DIV1)
658
Image 82
1461
This tes••s••th the aboundant loue of our Creatoar:
This tes••s••th the abundant love of our Creatoar:
d n1 dt j n1 pp-f po12 n1:
(7) part (DIV1)
659
Image 82
1462
but more then can be most, is this exceeding testimonie of his loue, in sending his Sonne, his onelie begotten Sonne, Christ Iesus, into the world for our redemption.
but more then can be most, is this exceeding testimony of his love, in sending his Son, his only begotten Son, christ Iesus, into the world for our redemption.
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(7) part (DIV1)
659
Image 82
1463
The worke of the sixe daies Creating of the worlde, is nothing to the worke of the redemption of the world.
The work of the sixe days Creating of the world, is nothing to the work of the redemption of the world.
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(7) part (DIV1)
659
Image 82
1464
Which made Saint Iohn exclaine with a speciall kinde of admiration: So God loued the world, that he gaue. &c.
Which made Saint John exclaine with a special kind of admiration: So God loved the world, that he gave. etc.
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(7) part (DIV1)
660
Image 82
1465
And againe in this place, Heerein is loue, in that God •ent his s•nne to be a reconciliation.
And again in this place, Herein is love, in that God •ent his s•nne to be a reconciliation.
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(7) part (DIV1)
661
Image 82
1466
Hee spared not his onely sonne, but gaue him for vs all to death.
He spared not his only son, but gave him for us all to death.
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(7) part (DIV1)
661
Image 82
1467
Neuer was there a time since man began to be vpon the earth, sitter for the learning and practising of this heauenly lesson,
Never was there a time since man began to be upon the earth, sitter for the learning and practising of this heavenly Lesson,
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(7) part (DIV1)
662
Image 82
1468
than now, for these are the worst and last times, wherein the sinns of men are growne ripe,
than now, for these Are the worst and last times, wherein the Sins of men Are grown ripe,
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(7) part (DIV1)
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Image 82
1469
for the sickle of Gods wrath: and men drinke vp iniquity like water.
for the fickle of God's wrath: and men drink up iniquity like water.
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(7) part (DIV1)
662
Image 82
1470
Men are so frozen in their dreggs, and the world with the lustes thereof, •ath so captiued them, that they can sinde no leasure at all to enter into this carefull consideration of Gods loue.
Men Are so frozen in their dregs, and the world with the lusts thereof, •ath so captived them, that they can sinde no leisure At all to enter into this careful consideration of God's love.
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(7) part (DIV1)
662
Image 82
1471
You knowe the parable of the excusers, in the gospel:
You know the parable of the excusers, in the gospel:
pn22 vvb dt n1 pp-f dt n2, p-acp dt n1:
(7) part (DIV1)
663
Image 82
1472
One had bought a Farme, another had bought a yoake o• Oxen, the third had married a wi•e So is it in this declyning age of the vvorld:
One had bought a Farm, Another had bought a yoke o• Oxen, the third had married a wi•e So is it in this declining age of the world:
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(7) part (DIV1)
663
Image 82
1473
some are so intangled and wholely prepossest with t•e cares of this lyfe:
Some Are so entangled and wholly prepossessed with t•e Cares of this life:
d vbr av vvn cc av-jn vvn p-acp j n2 pp-f d n1:
(7) part (DIV1)
663
Image 82
1474
others agayne so solde to carnality and lycensiousnes, as if they had bound themselues appren•zes to the deuil, to serue in the stauery of sinne.
Others again so sold to carnality and lycensiousnes, as if they had bound themselves appren•zes to the Devil, to serve in the stauery of sin.
n2-jn av av vvn p-acp n1 cc n1, c-acp cs pns32 vhd vvn px32 n2 p-acp dt n1, pc-acp vvi p-acp dt n1 pp-f n1.
(7) part (DIV1)
663
Image 82
1475
And a thirde sort so irreligiously carelesse, and voyde of all seeling, that they can finde no svveetenesse, no comfort, no tast in GODS worde, farie wide of Dauids affection:
And a Third sort so irreligiously careless, and void of all seeling, that they can find no sweetness, no Comfort, no taste in GOD'S word, fairy wide of David affection:
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(7) part (DIV1)
664
Image 82
1476
it vvas in his mouth sweeter than the honey-combe; but to these menne, it is more bitter than vvormewood.
it was in his Mouth Sweeten than the honeycomb; but to these men, it is more bitter than wormwood.
pn31 vbds p-acp po31 n1 jc cs dt n1; cc-acp p-acp d n2, pn31 vbz av-dc j cs n1.
(7) part (DIV1)
664
Image 82
1477
They thinke euery moment of time too long, which is bestowed in Gods seruice.
They think every moment of time too long, which is bestowed in God's service.
pns32 vvb d n1 pp-f n1 av av-j, r-crq vbz vvn p-acp npg1 n1.
(7) part (DIV1)
665
Image 83
1478
Onely, they come to the Temple of God for fashions sake, and as it were by compulsion,
Only, they come to the Temple of God for fashions sake, and as it were by compulsion,
j, pns32 vvb p-acp dt n1 pp-f np1 p-acp ng1 n1, cc c-acp pn31 vbdr p-acp n1,
(7) part (DIV1)
665
Image 83
1479
like a Beare to a stake, drawne by violence, & as soone as they are in the church, they couet to be out of the Church, far vnlike those Lampes in the Sanctuary, which were alwayes burning.
like a Bear to a stake, drawn by violence, & as soon as they Are in the Church, they covet to be out of the Church, Far unlike those Lamps in the Sanctuary, which were always burning.
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(7) part (DIV1)
665
Image 83
1480
And so by one meanes or other, fewe or none can thinke vpon the loue of God.
And so by one means or other, few or none can think upon the love of God.
cc av p-acp crd n2 cc j-jn, d cc pix vmb vvi p-acp dt n1 pp-f np1.
(7) part (DIV1)
666
Image 83
1481
All such are heere pinched by the elbow, and are wakened with the alarum that S. Iohn heere soundeth.
All such Are Here pinched by the elbow, and Are wakened with the alarm that S. John Here soundeth.
d d vbr av vvn p-acp dt n1, cc vbr vvn p-acp dt n1 cst n1 np1 av vvz.
(7) part (DIV1)
667
Image 83
1482
Heerein is loue. &c. And sent his Sonne.Herein is love. etc. And sent his Son.
av vbz n1. av cc vvd po31 n1.
(7) part (DIV1)
667
Image 83
1483
In the 3. Chap. of his Gospel (hee sayth) He gaue his Sonne: all is one.
In the 3. Chap. of his Gospel (he say) He gave his Son: all is one.
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(7) part (DIV1)
668
Image 83
1484
God giues and sendes his Sonne Christ vnto vs, and yet the Papistes will keepe him from vs,
God gives and sends his Son christ unto us, and yet the Papists will keep him from us,
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(7) part (DIV1)
669
Image 83
1485
vnlesse wee will buy him at their hands.
unless we will buy him At their hands.
cs pns12 vmb vvi pno31 p-acp po32 n2.
(7) part (DIV1)
669
Image 83
1486
God doth giue his Sonne freely, and the Sonne offers him selfe freely, and yet the Pope wil sell him.
God does give his Son freely, and the Son offers him self freely, and yet the Pope will fell him.
np1 vdz vvi po31 n1 av-j, cc dt n1 vvz pno31 n1 av-j, cc av dt n1 vmb vvi pno31.
(7) part (DIV1)
670
Image 83
1487
Hoe, euery one that is thirstie, come to the waters, and you that haue no mony, come? Hoe, every one that is thirsty, come to the waters, and you that have no money, come?
n1, d pi cst vbz j, vvb p-acp dt n2, cc pn22 cst vhb dx n1, vvb?
(7) part (DIV1)
671
Image 83
1488
The Popes proclamation runnes in another tenor.
The Popes proclamation runs in Another tenor.
dt ng1 n1 vvz p-acp j-jn n1.
(7) part (DIV1)
672
Image 83
1489
Hoe (saith hee) you that haue mony, come and buy out your sinnes, you shall haue Bulls,
Hoe (Says he) you that have money, come and buy out your Sins, you shall have Bulls,
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(7) part (DIV1)
672
Image 83
1490
and pardons, and indulgences, and dispensations, and priuiledges to sinne while you liue.
and Pardons, and Indulgences, and dispensations, and privileges to sin while you live.
cc n2, cc n2, cc n2, cc n2 p-acp n1 cs pn22 vvb.
(7) part (DIV1)
672
Image 83
1491
These are strong delusions, sweete allurements, and able to enti•e all the Marchants of the earth to this so great a Mart.
These Are strong delusions, sweet allurements, and able to enti•e all the Merchants of the earth to this so great a Mart.
d vbr j n2, j n2, cc j pc-acp vvi d dt n2 pp-f dt n1 p-acp d av j dt n1
(7) part (DIV1)
672
Image 83
1492
But he kils all dead in the •ewse: this is it that marres the market; you shal be sure to pay well for it.
But he kills all dead in the •ewse: this is it that mars the market; you shall be sure to pay well for it.
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(7) part (DIV1)
673
Image 83
1493
S. Iohn sayes, heere was loue in God to giue his sonne for vs:
S. John Says, Here was love in God to give his son for us:
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(7) part (DIV1)
674
Image 83
1494
but we may say, heere is no loue in the Pope, saue the loue of lucre, the loue of mony.
but we may say, Here is no love in the Pope, save the love of lucre, the love of money.
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(7) part (DIV1)
674
Image 83
1495
So dooth he throughout shew himselfe a playne Antichrist, and a Vi•ar, not to God, but to the deuill, euen his chiefe soueraigne. God lookes for no retribution: his loue freely presents him:
So doth he throughout show himself a plain Antichrist, and a Vi•ar, not to God, but to the Devil, even his chief sovereign. God looks for no retribution: his love freely presents him:
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(7) part (DIV1)
675
Image 83
1496
he hath giuen vs him, and all things with him. In this gift are all things contayned, For in him dwelleth all fulnes.
he hath given us him, and all things with him. In this gift Are all things contained, For in him dwells all fullness.
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(7) part (DIV1)
676
Image 83
1497
Hee is omnia in omnibus, all in all thinges, and had wee all the worlde, without him it were nothing.
He is omnia in omnibus, all in all things, and had we all the world, without him it were nothing.
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(7) part (DIV1)
678
Image 83
1498
In him we liue, and moue, and haue our Being; in him we are at peace with God and men;
In him we live, and move, and have our Being; in him we Are At peace with God and men;
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(7) part (DIV1)
678
Image 84
1499
in him we obtaine remission of our sins: it is he, who was wounded for our sinns, & smitten for our iniquities.
in him we obtain remission of our Sins: it is he, who was wounded for our Sins, & smitten for our iniquities.
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(7) part (DIV1)
678
Image 84
1500
He was borne for vs that we might be borne againe in him;
He was born for us that we might be born again in him;
pns31 vbds vvn p-acp pno12 cst pns12 vmd vbi vvn av p-acp pno31;
(7) part (DIV1)
678
Image 84
1501
& so by that our new birth might haue an entrance into that holy place whether •e is now ascended.
& so by that our new birth might have an Entrance into that holy place whither •e is now ascended.
cc av p-acp d po12 j n1 vmd vhi dt n1 p-acp d j n1 cs n1 vbz av vvn.
(7) part (DIV1)
678
Image 84
1502
It is he that suffered for vs, to the end we should not suffer those indurable torments which by our sins we had incurred.
It is he that suffered for us, to the end we should not suffer those endurable torments which by our Sins we had incurred.
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(7) part (DIV1)
679
Image 84
1503
He was 〈 ◊ 〉 for vs, that we shold learne to cru〈 ◊ 〉 our old man with our crooked affections. In a worde:
He was 〈 ◊ 〉 for us, that we should Learn to cru〈 ◊ 〉 our old man with our crooked affections. In a word:
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(7) part (DIV1)
679
Image 84
1504
Hee is become our redemption, sanctification, saluation, & daily preseruation: he is our health, our wealth, our liberty;
He is become our redemption, sanctification, salvation, & daily preservation: he is our health, our wealth, our liberty;
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(7) part (DIV1)
679
Image 84
1505
name but Christ, & thou hast named heauen & earth, & all the rich treasures & blessings in them both.
name but christ, & thou hast nam heaven & earth, & all the rich treasures & blessings in them both.
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(7) part (DIV1)
679
Image 84
1506
For in that God hath giuen vnto vs his sonne, he hath likewise with him giuen vs all things.
For in that God hath given unto us his son, he hath likewise with him given us all things.
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(7) part (DIV1)
679
Image 84
1507
〈 ◊ 〉 for our sinnes. Reconciliation importeth a regayning of Gods fauour once lost.
〈 ◊ 〉 for our Sins. Reconciliation imports a regaining of God's favour once lost.
〈 sy 〉 c-acp po12 n2. n1 vvz dt n-vvg pp-f ng1 n1 a-acp vvn.
(7) part (DIV1)
679
Image 84
1508
Why then wee cannot per•itly consider of the greatnes of this benefit of reconciliation, vnlesse we looke backe into our condition and state,
Why then we cannot per•itly Consider of the greatness of this benefit of reconciliation, unless we look back into our condition and state,
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(7) part (DIV1)
681
Image 84
1509
before this attonement and reconciliation wrought in Christ.
before this atonement and reconciliation wrought in christ.
p-acp d n1 cc n1 vvn p-acp np1.
(7) part (DIV1)
681
Image 84
1510
We were before in a most wretched and miserable estate, subiect to sinne, & •athan, vnder the curse and malediction of the law and the wrath of God, quite aliants from God, and from the couenant.
We were before in a most wretched and miserable estate, Subject to sin, & •athan, under the curse and malediction of the law and the wrath of God, quite aliants from God, and from the Covenant.
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(7) part (DIV1)
682
Image 84
1511
This was the state wherein Adam left vs: a state that had in it nothing but wretchednes, sinfulnes, and corruption;
This was the state wherein Adam left us: a state that had in it nothing but wretchedness, sinfulness, and corruption;
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(7) part (DIV1)
683
Image 84
1512
but nowe since the exceeding loue of God hath appeared, in sending his sonne to be our reconciliation,
but now since the exceeding love of God hath appeared, in sending his son to be our reconciliation,
cc-acp av c-acp dt j-vvg n1 pp-f np1 vhz vvn, p-acp vvg po31 n1 pc-acp vbi po12 n1,
(7) part (DIV1)
683
Image 84
1513
& to set vs at peace with God by the vertue of his death: Since this true sunne of righteousnes shewed it selfe, all is salued:
& to Set us At peace with God by the virtue of his death: Since this true sun of righteousness showed it self, all is salved:
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(7) part (DIV1)
683
Image 84
1514
sinne, death, and the deuill, haue no more power ouer vs: for Christ hath enlarged vs, and set vs at liberty, like prisoners at a laile-deliuery.
sin, death, and the Devil, have no more power over us: for christ hath enlarged us, and Set us At liberty, like Prisoners At a laile-deliuery.
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(7) part (DIV1)
683
Image 84
1515
All this duly considered, wee may sing with Paul, Nulla •st 〈 ◊ ◊ 〉: new there is no condemnation to them that are in Christ Iesu
All this duly considered, we may sing with Paul, Nulla •st 〈 ◊ ◊ 〉: new there is no condemnation to them that Are in christ Iesu
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(7) part (DIV1)
684
Image 84
1516
And henceforth wee may be ready with our Apostle, in th•• place, to 〈 ◊ 〉 vp our harts in the midst of all our cros•es, vvith this song of deliuerance, vvhich 〈 ◊ 〉 a better harmony then all the Instruments of musique in the world.
And henceforth we may be ready with our Apostle, in th•• place, to 〈 ◊ 〉 up our hearts in the midst of all our cros•es, with this song of deliverance, which 〈 ◊ 〉 a better harmony then all the Instruments of music in the world.
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(7) part (DIV1)
685
Image 85
1517
Heerein is loue, not that wee loued God, but that God loued vs, and sent his Sonne to be a reconciliation for our sinnes. It followeth.Herein is love, not that we loved God, but that God loved us, and sent his Son to be a reconciliation for our Sins. It follows.
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(7) part (DIV1)
686
Image 85
1518
] Beloued, if God so loued vs, we ought also to loue one another. We are not capable of this loue of God, except we also loue one another.
] beloved, if God so loved us, we ought also to love one Another. We Are not capable of this love of God, except we also love one Another.
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(7) part (DIV1)
687
Image 85
1519
Gods loue going first, should beget and forme in vs a like loue one towardes another.
God's love going First, should beget and Form in us a like love one towards Another.
npg1 n1 vvg ord, vmd vvi cc vvi p-acp pno12 dt j n1 pi p-acp n-jn.
(7) part (DIV1)
689
Image 85
1520
Heere then wee are to learne a lesson of charity. It is sayd, that loue couereth a multitude of sinnes.
Here then we Are to Learn a Lesson of charity. It is said, that love Covereth a multitude of Sins.
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(7) part (DIV1)
690
Image 85
1521
If wee will haue many sinnes couered, we must labour for this charity. Wee ought to loue euen our enemies, as God loued vs being his enemies:
If we will have many Sins covered, we must labour for this charity. we ought to love even our enemies, as God loved us being his enemies:
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(7) part (DIV1)
691
Image 85
1522
but much rather our brethren and neighbours.
but much rather our brothers and neighbours.
cc-acp d av-c po12 n2 cc n2.
(7) part (DIV1)
692
Image 85
1523
This is not a common loue, but a brotherly loue that is heere meant, such a loue as Peter commended to the Church, in his 1. Epistle. 1. 22. Loue one another with a pure hart, feruently.
This is not a Common love, but a brotherly love that is Here meant, such a love as Peter commended to the Church, in his 1. Epistle. 1. 22. Love one Another with a pure heart, fervently.
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(7) part (DIV1)
693
Image 85
1524
Where we may obserue the properties of true loue, which is, It must be brotherly, pure, and feruent. Brotherly: not after a common affection;
Where we may observe the properties of true love, which is, It must be brotherly, pure, and fervent. Brotherly: not After a Common affection;
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(7) part (DIV1)
693
Image 85
1525
for brotherhood is the bond that knitteth together Christians among thēselues euen as brothers, without any respect, or difference:
for brotherhood is the bound that knits together Christians among themselves even as Brother's, without any respect, or difference:
p-acp n1 vbz dt n1 cst vvz av np1 p-acp px32 av p-acp n2, p-acp d n1, cc n1:
(7) part (DIV1)
694
Image 85
1526
for we haue all but one Christ, one baptisme, and one fayth; so we should haue all one loue. Pure it must be:
for we have all but one christ, one Baptism, and one faith; so we should have all one love. Pure it must be:
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(7) part (DIV1)
694
Image 85
1527
without faining, without glozing, without hipocrisie. For many call their neighbours, brethren, and friends: and yet will not stick priuily and secretly to vndermine them. It must be feruent:
without feigning, without glozing, without hypocrisy. For many call their neighbours, brothers, and Friends: and yet will not stick privily and secretly to undermine them. It must be fervent:
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(7) part (DIV1)
695
Image 85
1528
there is heate in true loue, as there is fire in iealousie.
there is heat in true love, as there is fire in jealousy.
pc-acp vbz n1 p-acp j n1, c-acp pc-acp vbz n1 p-acp n1.
(7) part (DIV1)
697
Image 85
1529
VVhere this heate is, it will make thee tender thy friend so deerely, as that thou wilt not stick to lay downe thy life for him,
Where this heat is, it will make thee tender thy friend so dearly, as that thou wilt not stick to lay down thy life for him,
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(7) part (DIV1)
698
Image 85
1530
as Christ laide downe his life for the brethren.
as christ laid down his life for the brothers.
c-acp np1 vvd a-acp po31 n1 p-acp dt n2.
(7) part (DIV1)
698
Image 85
1531
If you will knowne the excellencie of this loue, peruse at your leasure the 13. of the first to the Corinthians, there you may see the wonderfull effects of it.
If you will known the excellency of this love, peruse At your leisure the 13. of the First to the Corinthians, there you may see the wonderful effects of it.
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(7) part (DIV1)
699
Image 85
1532
No vertue in the worlde brancheth it selfe into so many strange operations of godlines:
No virtue in the world branches it self into so many strange operations of godliness:
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(7) part (DIV1)
699
Image 85
1533
it will be a spectacle worth the looking on, to behold vpon one stalke so many fruites growing of infinite varieties.
it will be a spectacle worth the looking on, to behold upon one stalk so many fruits growing of infinite varieties.
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(7) part (DIV1)
699
Image 86
1534
It suffereth long, it is bountifull: It suffers long, it is bountiful:
pn31 vvz av-j, pn31 vbz j:
(7) part (DIV1)
700
Image 86
1535
it enuieth not, it boastes not it selfe, it is not puffed vp, it disdayneth not:
it Envieth not, it boasts not it self, it is not puffed up, it disdaineth not:
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(7) part (DIV1)
700
Image 86
1536
it is not prouoked to anger, it reioyeeth not in iniquitie: it suffereth all thinges, it beleeueth all thinges, it neuer falls away. &c. I end with this one note:it is not provoked to anger, it reioyeeth not in iniquity: it suffers all things, it Believeth all things, it never falls away. etc. I end with this one note:
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(7) part (DIV1)
700
Image 86
1537
if you will be resolued, that this loue is in you, wherof we speake, you shal principally know it by this one fruite among many.
if you will be resolved, that this love is in you, whereof we speak, you shall principally know it by this one fruit among many.
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(7) part (DIV1)
701
Image 86
1538
You will so loue one another, that you wil wholely imploy your endeuours to doe good one to another,
You will so love one Another, that you will wholly employ your endeavours to do good one to Another,
pn22 vmb av vvi pi j-jn, cst pn22 vmb av-jn vvi po22 n2 pc-acp vdi j crd p-acp n-jn,
(7) part (DIV1)
702
Image 86
1539
and not euill all the dayes of our lyues.
and not evil all the days of our lives.
cc xx j-jn d dt n2 pp-f po12 n2.
(7) part (DIV1)
702
Image 86
1540
You will forget and forgiue all iniuries, and trespasses committed, for his sake, who forgiueth you your great trespasses, your sinnes:
You will forget and forgive all injuries, and Trespasses committed, for his sake, who forgives you your great Trespasses, your Sins:
pn22 vmb vvi cc vvi d n2, cc n2 vvn, p-acp po31 n1, r-crq vvz pn22 po22 j n2, po22 n2:
(7) part (DIV1)
703
Image 86
1541
a greater debt then vvas forgiuen to the mercilesse debter. We cannot come neerer to God, than in the resemblance of this loue.
a greater debt then was forgiven to the merciless debtor. We cannot come nearer to God, than in the resemblance of this love.
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(7) part (DIV1)
703
Image 86
1542
S. Iohn proues it, If thou loue not thy brother whom thou hast seene, how shouldst thou loue God whom thou hast not seene.
S. John Proves it, If thou love not thy brother whom thou hast seen, how Shouldst thou love God whom thou hast not seen.
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(7) part (DIV1)
704
Image 86
1543
Thou sinnest ten thousand times more against God, than thy neighbour can trespasse against thee, yet he forgiues thee all:
Thou Sinnest ten thousand times more against God, than thy neighbour can trespass against thee, yet he forgives thee all:
pns21 vv2 crd crd n2 av-dc p-acp np1, cs po21 n1 vmb vvi p-acp pno21, av pns31 vvz pno21 d:
(7) part (DIV1)
705
Image 86
1544
and canst not thou forgiue thy brother? Some can soone shift of the matter, by aunswering it thus.
and Canst not thou forgive thy brother? some can soon shift of the matter, by answering it thus.
cc vm2 xx pns21 vvi po21 n1? d vmb av vvi pp-f dt n1, p-acp vvg pn31 av.
(7) part (DIV1)
705
Image 86
1545
I will forgiue him, but Ile neuer forget him. He shall come to my pater noster, but neuer to my Creede.
I will forgive him, but I'll never forget him. He shall come to my pater Noster, but never to my Creed.
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(7) part (DIV1)
706
Image 86
1546
God vvill reaunswere such in the same measure. Thou shalt come to my presence, where thou shalt see me and my holy Angels,
God will reaunswere such in the same measure. Thou shalt come to my presence, where thou shalt see me and my holy Angels,
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(7) part (DIV1)
708
Image 86
1547
and all the holy company of heauen in that honorable consistory, when quick and dead shall be iudged:
and all the holy company of heaven in that honourable consistory, when quick and dead shall be judged:
cc d dt j n1 pp-f n1 p-acp d j n1, c-crq j cc j vmb vbi vvn:
(7) part (DIV1)
708
Image 86
1548
but thou shalt be debarred from that holy society: Thou shalt not rest vpon my holy mountaine.
but thou shalt be debarred from that holy society: Thou shalt not rest upon my holy mountain.
cc-acp pns21 vm2 vbi vvn p-acp d j n1: pns21 vm2 xx vvi p-acp po11 j n1.
(7) part (DIV1)
708
Image 86
1549
Thus you haue seene God louing vs, and manifesting the same, his loue, in sending vs his sonne to reconcile vs. You haue seene, how tender hee is ouer vs, & how gracious in louing vs;
Thus you have seen God loving us, and manifesting the same, his love, in sending us his son to reconcile us You have seen, how tender he is over us, & how gracious in loving us;
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(7) part (DIV1)
709
Image 86
1550
more then that, howe carefull to manifest his loue, in sending vs his onely sonne to reconcile vs:
more then that, how careful to manifest his love, in sending us his only son to reconcile us:
av-dc cs d, c-crq j pc-acp vvi po31 n1, p-acp vvg pno12 po31 j n1 pc-acp vvi pno12:
(7) part (DIV1)
710
Image 86
1551
and lastly, what he requireth of vs in liew of this his carefulnes: which is, that he louing vs, we should also loue one another.
and lastly, what he requires of us in lieu of this his carefulness: which is, that he loving us, we should also love one Another.
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(7) part (DIV1)
710
Image 86
1552
God is the first that inuiteth, and the last that forsaketh, neuer leauing, but first left, and euer offering till he be refused.
God is the First that Inviteth, and the last that Forsaketh, never leaving, but First left, and ever offering till he be refused.
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(7) part (DIV1)
711
Image 87
1553
Hee still spreadeth his armes, like as the Cherubins doe their wings. O let vs yeelde to his embracings, least when wee would, he will not:
He still spreadeth his arms, like as the Cherubim do their wings. Oh let us yield to his embracings, lest when we would, he will not:
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(7) part (DIV1)
712
Image 87
1554
and so wee seeke the blessing with Esau, too late, and cannot preuaile though we shedde many teares.
and so we seek the blessing with Esau, too late, and cannot prevail though we shed many tears.
cc av pns12 vvb dt n1 p-acp np1, av av-j, cc vmbx vvi cs pns12 vvi d n2.
(7) part (DIV1)
713
Image 87
1555
And so I end this Loue-song as I began, to the end, that if you be so dull of hearing,
And so I end this Love-song as I began, to the end, that if you be so dull of hearing,
cc av pns11 vvb d n1 c-acp pns11 vvd, p-acp dt n1, cst cs pn22 vbb av j pp-f vvg,
(7) part (DIV1)
714
Image 87
1556
as that you haue forgotten the sum of all that hath beene deliuered; yet at least you may remember the burthen of the song.
as that you have forgotten the sum of all that hath been Delivered; yet At least you may Remember the burden of the song.
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(7) part (DIV1)
714
Image 87
1557
Heerein is loue, not that we loued God, but that God loued vs, and sent his Sonne to be a reconciliation for our sinnes. Herein is love, not that we loved God, but that God loved us, and sent his Son to be a reconciliation for our Sins.
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(7) part (DIV1)
714
Image 87
1558
Beloued, if God so loued vs, we ought also to loue one another. Soli Deo gloria. beloved, if God so loved us, we ought also to love one Another. Soli God gloria.
j-vvn, cs np1 av vvd pno12, pns12 vmd av pc-acp vvi pi j-jn. fw-la fw-la fw-la.
(7) part (DIV1)
714
Image 87
1559
The Propheticall Kings tryumph. PSALME. 118. 24. This is the day that the Lord hath made.
The Prophetical Kings triumph. PSALM. 118. 24. This is the day that the Lord hath made.
dt j ng1 n1. n1. crd crd d vbz dt n1 cst dt n1 vhz vvn.
(8) part (DIV1)
714
Image 87
1560
Let vs reioyce and be glad in it. The whole Argument of the Psalme, is in substance thus much.
Let us rejoice and be glad in it. The Whole Argument of the Psalm, is in substance thus much.
vvb pno12 vvi cc vbi j p-acp pn31. dt j-jn n1 pp-f dt n1, vbz p-acp n1 av av-d.
(8) part (DIV1)
714
Image 87
1561
DAuid being the last, and least of all his Father house, being despised of his owne brethren, persecuted by Saule,
David being the last, and least of all his Father house, being despised of his own brothers, persecuted by Saule,
np1 vbg dt ord, cc ds pp-f d po31 n1 n1, vbg vvn pp-f po31 d n2, vvn p-acp np1,
(8) part (DIV1)
716
Image 87
1562
and vtterly reiected of the Iewes, dooth notwithstanding obtaine the Kingdome, to iustifie the trueth of that Scripture.
and utterly rejected of the Iewes, doth notwithstanding obtain the Kingdom, to justify the truth of that Scripture.
cc av-j vvn pp-f dt np2, vdz p-acp vvi dt n1, pc-acp vvi dt n1 pp-f d n1.
(8) part (DIV1)
716
Image 87
1563
There is no regard of persons with God, but in all places, and among all Nations, who so feareth him and worketh righteousnes, shall be accepted. There is no regard of Persons with God, but in all places, and among all nations, who so fears him and works righteousness, shall be accepted.
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(8) part (DIV1)
716
Image 87
1564
And agayne, God hath chosen the vile things of the world to confound the honourable. And the virgins song was this.
And again, God hath chosen the vile things of the world to confound the honourable. And the Virgins song was this.
cc av, np1 vhz vvn dt j n2 pp-f dt n1 pc-acp vvi dt j. cc dt ng1 n1 vbds d.
(8) part (DIV1)
717
Image 87
1565
God hath put downe the mighty from their seates, and hath exalted the humble and meeke. God hath put down the mighty from their seats, and hath exalted the humble and meek.
np1 vhz vvd a-acp dt j p-acp po32 n2, cc vhz vvn dt j cc j.
(8) part (DIV1)
718
Image 87
1566
Dauid being the yongest sonne of Ishay, and of smallest reckoning, is taken from the sheepe-fold,
David being the youngest son of Ishay, and of Smallest reckoning, is taken from the sheepfold,
np1 vbg dt js n1 pp-f np1, cc pp-f js n-vvg, vbz vvn p-acp dt n1,
(8) part (DIV1)
719
Image 88
1567
and crowned a King, from guiding sheepe in Bethleem, to gouerne a mighty Nation in Israel.
and crowned a King, from guiding sheep in Bethlehem, to govern a mighty nation in Israel.
cc vvd dt n1, p-acp j-vvg n1 p-acp np1, pc-acp vvi dt j n1 p-acp np1.
(8) part (DIV1)
719
Image 88
1568
So God alone numbreth, wayeth, & deuideth. Hee measureth seasons, times, and yeares: hee setteth vp Kings, and putteth downe Kings at his pleasure:
So God alone numbereth, wayeth, & Divideth. He measureth seasons, times, and Years: he sets up Kings, and putteth down Kings At his pleasure:
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(8) part (DIV1)
720
Image 88
1569
as wee reade in the 2. of Dan. 21. The very cōsideration of which kindnes and exceeding fauour of the Lord, caused Dauid to pen this Psalme, to testifie thereby his thankfulnes.
as we read in the 2. of Dan. 21. The very consideration of which kindness and exceeding favour of the Lord, caused David to pen this Psalm, to testify thereby his thankfulness.
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(8) part (DIV1)
720
Image 88
1570
And this is briefely the substance of this Psalme. And yet is this but a litterall construction:
And this is briefly the substance of this Psalm. And yet is this but a literal construction:
cc d vbz av-j dt n1 pp-f d n1. cc av vbz d p-acp dt j n1:
(8) part (DIV1)
721
Image 88
1571
you must knowe, that another misticall matter, and of greater import, is heere deliuered. In the person of Dauid, Christ our Lord is most liuely set forth.
you must know, that Another mystical matter, and of greater import, is Here Delivered. In the person of David, christ our Lord is most lively Set forth.
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(8) part (DIV1)
722
Image 88
1572
Who being the king of glory, the very sonne of God, heire and Lord of all things, was notwithstanding reiected of the Iewes, among whom hee was borne;
Who being the King of glory, the very son of God, heir and Lord of all things, was notwithstanding rejected of the Iewes, among whom he was born;
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(8) part (DIV1)
723
Image 88
1573
he came among his owne, and his owne receaued him not. But maugre the malice of the deuill, and his instruments:
he Come among his own, and his own received him not. But maugre the malice of the Devil, and his Instruments:
pns31 vvd p-acp po31 d, cc po31 d vvd pno31 xx. cc-acp p-acp dt n1 pp-f dt n1, cc po31 n2:
(8) part (DIV1)
723
Image 88
1574
flesh and blood could not preuaile.
Flesh and blood could not prevail.
n1 cc n1 vmd xx vvi.
(8) part (DIV1)
724
Image 88
1575
Herod, and all the wayting for of the people of the Iewes, could not ouerthrow Christ, and his Kingdome: Nay, they rather ouerthrow themselues.
Herod, and all the waiting for of the people of the Iewes, could not overthrow christ, and his Kingdom: Nay, they rather overthrow themselves.
np1, cc d dt vvg p-acp pp-f dt n1 pp-f dt np2, vmd xx vvi np1, cc po31 n1: uh-x, pns32 av-c vvi px32.
(8) part (DIV1)
724
Image 88
1576
Hee is neuerthelesse exalted, & his enemies quite confounded:
He is nevertheless exalted, & his enemies quite confounded:
pns31 vbz av vvn, cc po31 n2 av vvn:
(8) part (DIV1)
724
Image 88
1577
yea, hee hath crushed them with a Scepter of iron, and broken them in peeces like a potters vessell.
yea, he hath crushed them with a Sceptre of iron, and broken them in Pieces like a potters vessel.
uh, pns31 vhz vvn pno32 p-acp dt n1 pp-f n1, cc j-vvn pno32 p-acp n2 av-j dt ng1 n1.
(8) part (DIV1)
724
Image 88
1578
To make the Tyrantes of the vvorlde to knovve how vayne a thing it is to band themselues against the Lord, and agaynst his annoynted.
To make the Tyrants of the world to know how vain a thing it is to band themselves against the Lord, and against his anointed.
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(8) part (DIV1)
724
Image 88
1579
The carefull consideration heere of gladded the hart of Dauid, more then the stablishment of his owne throane.
The careful consideration Here of gladded the heart of David, more then the establishment of his own throne.
dt j n1 av pp-f vvn dt n1 pp-f np1, av-dc cs dt n1 pp-f po31 d n1.
(8) part (DIV1)
725
Image 88
1580
Yea, it filled him vvith such vnspeakeable ioy, when once the Spyrite of GOD had taught him that Christ shoulde come from hys loynes to be a Prince to his people,
Yea, it filled him with such unspeakable joy, when once the Spirit of GOD had taught him that christ should come from his loins to be a Prince to his people,
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(8) part (DIV1)
725
Image 88
1581
and to gouerne them vvith righteous iudgements for euer: and howe hee alone must make his enemies his foote-stoole:
and to govern them with righteous Judgments for ever: and how he alone must make his enemies his footstool:
cc pc-acp vvi pno32 p-acp j n2 c-acp av: cc c-crq pns31 av-j vmb vvi po31 n2 po31 n1:
(8) part (DIV1)
725
Image 88
1582
I say it so reioyced him, that hee could not choose but sing tryumphantly to the Lord.
I say it so rejoiced him, that he could not choose but sing triumphantly to the Lord.
pns11 vvb pn31 av vvd pno31, cst pns31 vmd xx vvi cc-acp vvb av-j p-acp dt n1.
(8) part (DIV1)
725
Image 88
1583
The right hand of the Lorde is exalted: The right hand of the Lorde bringeth mightie thinges to passe. The right hand of the Lord is exalted: The right hand of the Lord brings mighty things to pass.
dt j-jn n1 pp-f dt n1 vbz vvn: dt j-jn n1 pp-f dt n1 vvz j n2 pc-acp vvi.
(8) part (DIV1)
725
Image 88
1584
The stone which the builders refused, is become the head-stone in the corner. The stone which the Builders refused, is become the headstone in the corner.
dt n1 r-crq dt n2 vvd, vbz vvn dt n1 p-acp dt n1.
(8) part (DIV1)
725
Image 88
1585
And so in a heauenly kinde of meditation, he conti••eth the same note to the words of my text, proclayming as it were a new holy-day to the Lord, which should religiously be obserued throughout a•l ensuing posterities, euen to a thousand generations.
And so in a heavenly kind of meditation, he conti••eth the same note to the words of my text, proclaiming as it were a new holiday to the Lord, which should religiously be observed throughout a•l ensuing Posterities, even to a thousand generations.
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(8) part (DIV1)
725
Image 89
1586
This is the day, which the Lord hath made. Let vs reioyce and be glad in it. This is the day, which the Lord hath made. Let us rejoice and be glad in it.
d vbz dt n1, r-crq dt n1 vhz vvn. vvb pno12 vvi cc vbi j p-acp pn31.
(8) part (DIV1)
726
Image 89
1587
This Text needes no curious diuision, for the words deuide themselues. This is the day: There is the Prophets proclamation. Which the Lord hath made:
This Text needs no curious division, for the words divide themselves. This is the day: There is the prophets proclamation. Which the Lord hath made:
d n1 vvz dx j n1, p-acp dt n2 vvb px32. d vbz dt n1: pc-acp vbz dt ng1 n1. r-crq dt n1 vhz vvn:
(8) part (DIV1)
727
Image 89
1588
There is the Author from whom it is sent. Let vs reioyce, &c. There is the celebration of it. This is the day.
There is the Author from whom it is sent. Let us rejoice, etc. There is the celebration of it. This is the day.
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(8) part (DIV1)
729
Image 89
1589
Dauid beeing endued with the spirit of prophecie, could tell that Christ shoulde come in the flesh:
David being endued with the Spirit of prophecy, could tell that christ should come in the Flesh:
np1 vbg vvn p-acp dt n1 pp-f n1, vmd vvi cst np1 vmd vvi p-acp dt n1:
(8) part (DIV1)
731
Image 89
1590
as could the Patriarchs and all the holy men before him.
as could the Patriarchs and all the holy men before him.
c-acp vmd dt n2 cc d dt j n2 p-acp pno31.
(8) part (DIV1)
731
Image 89
1591
And least a matter of so great tydinges should by the malice of sathan, or by the practise of bloody tyrants, be lapt vp in obscurity, both our Prophet heere and all the rest did in all ages record the same in sundry places of Scripture:
And lest a matter of so great tidings should by the malice of sathan, or by the practice of bloody Tyrants, be leapt up in obscurity, both our Prophet Here and all the rest did in all ages record the same in sundry places of Scripture:
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(8) part (DIV1)
732
Image 89
1592
as well to chalenge it from forgetfulnes and obliuion, as also to take away all excuse from the vnbeleeuing Iewes:
as well to challenge it from forgetfulness and oblivion, as also to take away all excuse from the unbelieving Iewes:
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(8) part (DIV1)
732
Image 89
1593
who if they had not beene altogether giuen ouer to a reprobate sence, they must of necessity haue acknowledged Christ,
who if they had not been altogether given over to a Reprobate sense, they must of necessity have acknowledged christ,
r-crq cs pns32 vhd xx vbn av vvn a-acp p-acp dt j-jn n1, pns32 vmb pp-f n1 vhb vvn np1,
(8) part (DIV1)
732
Image 89
1594
since he was so liuely poynted at by so many prophecies throughout the whole Scripture.
since he was so lively pointed At by so many prophecies throughout the Whole Scripture.
c-acp pns31 vbds av j j-vvn p-acp p-acp av d n2 p-acp dt j-jn n1.
(8) part (DIV1)
732
Image 89
1595
Moses in the 3. of Genesis told it plainly, or rather God himselfe by Moses speaketh, that the seede of the woman shoulde breake the serpents head.
Moses in the 3. of Genesis told it plainly, or rather God himself by Moses speaks, that the seed of the woman should break the Serpents head.
np1 p-acp dt crd pp-f n1 vvd pn31 av-j, cc av-c np1 px31 p-acp np1 vvz, cst dt n1 pp-f dt n1 vmd vvi dt ng1 n1.
(8) part (DIV1)
733
Image 89
1596
Zachary telleth Sion and Ierusalem, that her King was comming, He commeth poore, ryding vpon an asse. &c. Christ himselfe, speaking of Abrahams testimony, sayth, Abraham sawe my dayes and reioyced.
Zachary Telleth Sion and Ierusalem, that her King was coming, He comes poor, riding upon an Ass. etc. christ himself, speaking of Abrahams testimony, say, Abraham saw my days and rejoiced.
np1 vvz np1 cc np1, cst po31 n1 vbds vvg, pns31 vvz j, vvg p-acp dt n1. av np1 px31, vvg pp-f npg1 n1, vvz, np1 vvd po11 n2 cc vvd.
(8) part (DIV1)
734
Image 89
1597
As a lambe before the shearer, so opened he not his mouth. And diuers other testimonies, whereof the Scriptures are plentifull.As a lamb before the shearer, so opened he not his Mouth. And diverse other testimonies, whereof the Scriptures Are plentiful.
p-acp dt n1 p-acp dt n1, av vvd pns31 xx po31 n1. cc j j-jn n2, c-crq dt n2 vbr j.
(8) part (DIV1)
735
Image 89
1598
Dauid, as if hee had seene all prophecies sealed vp, speaketh in this place of Christes day as it were,
David, as if he had seen all prophecies sealed up, speaks in this place of Christ's day as it were,
np1, c-acp cs pns31 vhd vvn d n2 vvd a-acp, vvz p-acp d n1 pp-f npg1 n1 c-acp pn31 vbdr,
(8) part (DIV1)
736
Image 89
1599
as if he had beene already in the world. This is the day. Blessed is hee that commeth in the Name of the Lord.
as if he had been already in the world. This is the day. Blessed is he that comes in the Name of the Lord.
c-acp cs pns31 vhd vbn av p-acp dt n1. d vbz dt n1. j-vvn vbz pns31 cst vvz p-acp dt n1 pp-f dt n1.
(8) part (DIV1)
736
Image 89
1600
For Sions sake I will not hold my tongue, & for Ierusalems sake I will not rest, till the righteousnes thereof breake forth as the light. For Zions sake I will not hold my tongue, & for Ierusalems sake I will not rest, till the righteousness thereof break forth as the Light.
p-acp n2 n1 pns11 vmb xx vvi po11 n1, cc p-acp npg1 n1 pns11 vmb xx vvi, c-acp dt n1 av vvi av p-acp dt n1.
(8) part (DIV1)
737
Image 90
1601
What was that lampe & light but Christ, all the law and the Prophets, did presignify to the world that Christ should come,
What was that lamp & Light but christ, all the law and the prophets, did presignify to the world that christ should come,
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(8) part (DIV1)
738
Image 90
1602
euen to the time that the Angell appeared to the Shepheards, and bad them goe see him, whom all the world desired to behold.
even to the time that the Angel appeared to the Shepherds, and bade them go see him, whom all the world desired to behold.
av p-acp dt n1 cst dt n1 vvd p-acp dt n2, cc vvd pno32 vvi vvb pno31, ro-crq d dt n1 vvd pc-acp vvi.
(8) part (DIV1)
738
Image 90
1603
So that we may preach to our selues, as Christ did to the Iewes. In our eares this day are all these Scriptures fulfilled. This is the day.
So that we may preach to our selves, as christ did to the Iewes. In our ears this day Are all these Scriptures fulfilled. This is the day.
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(8) part (DIV1)
738
Image 90
1604
This proclamation is very sutable to that in the second of Luke, Beholde, I bring you ty•ings of great ioy, which shall bee to all flesh:
This proclamation is very suitable to that in the second of Luke, Behold, I bring you ty•ings of great joy, which shall be to all Flesh:
d n1 vbz av j p-acp d p-acp dt ord pp-f np1, vvb, pns11 vvb pn22 n2 pp-f j n1, r-crq vmb vbi p-acp d n1:
(8) part (DIV1)
739
Image 90
1605
that vnto you this day is borne a Sauiour. It was indeed tydings of the greatest ioy that might come into the world:that unto you this day is born a Saviour. It was indeed tidings of the greatest joy that might come into the world:
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(8) part (DIV1)
739
Image 90
1606
for then was the world redeemed from her olde silence.
for then was the world redeemed from her old silence.
c-acp av vbds dt n1 vvn p-acp po31 j n1.
(8) part (DIV1)
740
Image 90
1607
Then began the true sonne of righteousnes to appeare, who alone was able to expell all the clowdy mists of ignorance.
Then began the true son of righteousness to appear, who alone was able to expel all the cloudy mists of ignorance.
av vvd dt j n1 pp-f n1 pc-acp vvi, r-crq av-j vbds j pc-acp vvi d dt j n2 pp-f n1.
(8) part (DIV1)
740
Image 90
1608
What greater ioy can be then for the prisoner to heare of liberty, the sicke of his health, the sinner of his saluation.
What greater joy can be then for the prisoner to hear of liberty, the sick of his health, the sinner of his salvation.
q-crq jc n1 vmb vbi av p-acp dt n1 pc-acp vvi pp-f n1, dt j pp-f po31 n1, dt n1 pp-f po31 n1.
(8) part (DIV1)
741
Image 90
1609
In the comming of Christ, it is to be obserued, that God sent his Angel, he did not vse the ministerie of man to publish thys mes•age, which shewes the dignity thereof.
In the coming of christ, it is to be observed, that God sent his Angel, he did not use the Ministry of man to publish this mes•age, which shows the dignity thereof.
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(8) part (DIV1)
742
Image 90
1610
This Angell was accompanied with heauenly souldiours, who so soone as these tydings were published, began to sing, Glory to God on high. Peace on earth. Good will towards men.
This Angel was accompanied with heavenly Soldiers, who so soon as these tidings were published, began to sing, Glory to God on high. Peace on earth. Good will towards men.
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(8) part (DIV1)
742
Image 90
1611
Three notable wonders wrought in one day.
Three notable wonders wrought in one day.
crd j n2 vvn p-acp crd n1.
(8) part (DIV1)
743
Image 90
1612
The first part of this heauenly song noteth, that the benefite of Christes Incarnation was not in earth onely,
The First part of this heavenly song notes, that the benefit of Christ's Incarnation was not in earth only,
dt ord n1 pp-f d j n1 vvz, cst dt n1 pp-f npg1 n1 vbds xx p-acp n1 av-j,
(8) part (DIV1)
743
Image 90
1613
but in heauen also, and therefore, as there was peace on earth, so there was glory in heauen among the Angels.
but in heaven also, and Therefore, as there was peace on earth, so there was glory in heaven among the Angels.
cc-acp p-acp n1 av, cc av, c-acp pc-acp vbds n1 p-acp n1, av a-acp vbds n1 p-acp n1 p-acp dt n2.
(8) part (DIV1)
743
Image 90
1614
2. Peace on earth: This sheweth that •e came as a Medratour to make peace betweene God and vs.
2. Peace on earth: This shows that •e Come as a Medratour to make peace between God and us
crd n1 p-acp n1: d vvz d n1 vvd p-acp dt n1 pc-acp vvi n1 p-acp np1 cc pno12
(8) part (DIV1)
744
Image 90
1615
3. Good will towards men: To shew that as hee was Fons Charitatis, the fountaine of charitie,
3. Good will towards men: To show that as he was Fons Charitatis, the fountain of charity,
crd j n1 p-acp n2: pc-acp vvi d c-acp pns31 vbds np1 fw-la, dt n1 pp-f n1,
(8) part (DIV1)
745
Image 90
1616
so he would worke loue and charitie among men.
so he would work love and charity among men.
av pns31 vmd vvi n1 cc n1 p-acp n2.
(8) part (DIV1)
745
Image 90
1617
What day coulde bring foorth greater matters, and therefore wee haue re•son to sing with Dauid; This is the •ay.
What day could bring forth greater matters, and Therefore we have re•son to sing with David; This is the •ay.
q-crq n1 vmd vvi av jc n2, cc av pns12 vhb n1 pc-acp vvi p-acp np1; d vbz dt n1.
(8) part (DIV1)
746
Image 90
1618
The day of our Creation, is in no sort to be cōpared to this day of our Redemption.
The day of our Creation, is in no sort to be compared to this day of our Redemption.
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(8) part (DIV1)
747
Image 90
1619
Gods mercy appeared in making vs, but his greater mercy in sauing vs.
God's mercy appeared in making us, but his greater mercy in Saving us
npg1 n1 vvd p-acp vvg pno12, cc-acp po31 jc n1 p-acp vvg pno12
(8) part (DIV1)
747
Image 91
1620
Before thys day wee were in a state most miserable, vnder the curse wherein Adam left vs, vnder wretchednes, vnder sinne, the curse of the lawe, and dominion of the deuill.
Before this day we were in a state most miserable, under the curse wherein Adam left us, under wretchedness, under sin, the curse of the law, and dominion of the Devil.
c-acp d n1 pns12 vbdr p-acp dt n1 av-ds j, p-acp dt n1 c-crq np1 vvd pno12, p-acp n1, p-acp n1, dt n1 pp-f dt n1, cc n1 pp-f dt n1.
(8) part (DIV1)
748
Image 91
1621
But nowe that Christ hath appeared, hell is conquered, sathan confounded, sin put to flight, and heauen set open to all beleeuers. So is it verified:
But now that christ hath appeared, hell is conquered, sathan confounded, since put to flight, and heaven Set open to all believers. So is it verified:
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(8) part (DIV1)
748
Image 91
1622
Heauines may indure for a night, but ioy commeth in the morning: Heaviness may endure for a night, but joy comes in the morning:
n1 vmb vvi p-acp dt n1, cc-acp n1 vvz p-acp dt n1:
(8) part (DIV1)
749
Image 91
1623
our comming in hath been with teares, but our returne to Sion, is with euerlasting ioy vppon our heads.
our coming in hath been with tears, but our return to Sion, is with everlasting joy upon our Heads.
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(8) part (DIV1)
749
Image 91
1624
The first Adam brought into the worlde darknes, fearefulnes and sorrowe, but the last Adam brought comfort, light 〈 ◊ 〉 fulnes.
The First Adam brought into the world darkness, fearfulness and sorrow, but the last Adam brought Comfort, Light 〈 ◊ 〉 fullness.
dt ord np1 vvd p-acp dt n1 n1, n1 cc n1, cc-acp dt ord np1 vvd n1, vvi 〈 sy 〉 n1.
(8) part (DIV1)
750
Image 91
1625
All is changed in our seconde Adam, mortalitie to immortalitie, mourning to mirth, misery to felicitie, sadnes to solace:
All is changed in our seconde Adam, mortality to immortality, mourning to mirth, misery to felicity, sadness to solace:
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(8) part (DIV1)
751
Image 91
1626
now is the sinner iustified, the law discharged, the dead reuiued, and the deuill vanquished, according to his mighty power who hath subdued all things vnto himselfe.
now is the sinner justified, the law discharged, the dead revived, and the Devil vanquished, according to his mighty power who hath subdued all things unto himself.
av vbz dt n1 vvn, dt n1 vvn, dt j vvn, cc dt n1 vvn, vvg p-acp po31 j n1 r-crq vhz vvn d n2 p-acp px31.
(8) part (DIV1)
751
Image 91
1627
The Iubilee yeere to the Israelites vvas not halfe so welcome, as this day ought to be to vs:
The Jubilee year to the Israelites was not half so welcome, as this day ought to be to us:
dt n1 n1 p-acp dt np2 vbds xx j-jn av j-jn, c-acp d n1 vmd p-acp vbb p-acp pno12:
(8) part (DIV1)
752
Image 91
1628
when that yeere came, it brought with it freedome and releasing of debts:
when that year Come, it brought with it freedom and releasing of debts:
c-crq d n1 vvd, pn31 vvd p-acp pn31 n1 cc n-vvg pp-f n2:
(8) part (DIV1)
752
Image 91
1629
& thys day and time, this acceptable yeere of Christ, hath brought vnto vs a greater freedome,
& this day and time, this acceptable year of christ, hath brought unto us a greater freedom,
cc d n1 cc n1, d j n1 pp-f np1, vhz vvn p-acp pno12 dt jc n1,
(8) part (DIV1)
752
Image 91
1630
euen our soules freedome, & a greater releasing of debts, our sinnes:
even our Souls freedom, & a greater releasing of debts, our Sins:
av po12 ng1 n1, cc dt jc n-vvg pp-f n2, po12 n2:
(8) part (DIV1)
752
Image 91
1631
for vvee owe vnto God more than the cruel debter, not ten thousand talents, but ten thousand times tenne thousand talents.
for we owe unto God more than the cruel debtor, not ten thousand Talents, but ten thousand times tenne thousand Talents.
c-acp pns12 vvb p-acp np1 av-dc cs dt j n1, xx crd crd n2, cc-acp crd crd n2 crd crd n2.
(8) part (DIV1)
752
Image 91
1632
Neyther was the day of theyr deliuerance from Pharao halfe so acceptable vnto them, as this day of our deliuerance is to vs. For wee are set free from our spyrituall Pharao the deuill.
Neither was the day of their deliverance from Pharaoh half so acceptable unto them, as this day of our deliverance is to us For we Are Set free from our spiritual Pharaoh the Devil.
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(8) part (DIV1)
753
Image 91
1633
As Moses sayd to the Israelites, Remember this day: so I say, Remember this day: for it is the day of our deliuerance: the day of our redemption:
As Moses said to the Israelites, remember this day: so I say, remember this day: for it is the day of our deliverance: the day of our redemption:
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(8) part (DIV1)
754
Image 91
1634
the acceptable day of the Lord.
the acceptable day of the Lord.
dt j n1 pp-f dt n1.
(8) part (DIV1)
754
Image 91
1635
This is a day wherein light first appeared to the Gentiles, euen to vs that were aliants from God,
This is a day wherein Light First appeared to the Gentiles, even to us that were aliants from God,
d vbz dt n1 c-crq n1 ord vvd p-acp dt n2-j, av-j p-acp pno12 cst vbdr n2-jn p-acp np1,
(8) part (DIV1)
755
Image 91
1636
yet to vs hath the light appeared, according to Symeons saying: A light to lighten the gentiles.
yet to us hath the Light appeared, according to Simeon saying: A Light to lighten the Gentiles.
av p-acp pno12 vhz dt n1 vvd, vvg p-acp npg1 n1: dt n1 pc-acp vvi dt n2-j.
(8) part (DIV1)
755
Image 91
1637
We that once were not a people, are now become a people: wee are made through Christ to bee the sonnes of the liuing God.
We that once were not a people, Are now become a people: we Are made through christ to be the Sons of the living God.
pns12 d a-acp vbdr xx dt n1, vbr av vvn dt n1: pns12 vbr vvn p-acp np1 pc-acp vbi dt n2 pp-f dt j-vvg np1.
(8) part (DIV1)
756
Image 91
1638
For to the Israelites pertained the adoption and the glory, and the couenaunt, & giuing of the law,
For to the Israelites pertained the adoption and the glory, and the Covenant, & giving of the law,
c-acp p-acp dt np2 vvd dt n1 cc dt n1, cc dt n1, cc vvg pp-f dt n1,
(8) part (DIV1)
756
Image 92
1639
and the seruice of God, and the promises, of whom are the Fathers, and of whom concerning the flesh, Christ came. Rom. 9. 4. A whole Sea of matter is heere laid open to mee, if I woulde at large discourse of the inestimable good deriued vnto vs by Christes birth:
and the service of God, and the promises, of whom Are the Father's, and of whom Concerning the Flesh, christ Come. Rom. 9. 4. A Whole Sea of matter is Here laid open to me, if I would At large discourse of the inestimable good derived unto us by Christ's birth:
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(8) part (DIV1)
756
Image 92
1640
but the time will not permit:
but the time will not permit:
cc-acp dt n1 vmb xx vvi:
(8) part (DIV1)
757
Image 92
1641
& this little that hath beene spoken may carry you to the consideration of all the rest.
& this little that hath been spoken may carry you to the consideration of all the rest.
cc d av-j cst vhz vbn vvn vmb vvi pn22 p-acp dt n1 pp-f d dt n1.
(8) part (DIV1)
757
Image 92
1642
As a certaine Geometrician, finding Hercules foote vppon Olympus, by that one foote drewe the proportion of the whole body:
As a certain Geometrician, finding Hercules foot upon Olympus, by that one foot drew the proportion of the Whole body:
p-acp dt j n1, vvg npg1 n1 p-acp np1, p-acp d crd n1 vvd dt n1 pp-f dt j-jn n1:
(8) part (DIV1)
758
Image 92
1643
so by this little, beeing but as it were a foote, in respect of the body of the matter included, you may conceiue vvhat might further be amplified in this poynt:
so by this little, being but as it were a foot, in respect of the body of the matter included, you may conceive what might further be amplified in this point:
av p-acp d j, vbg p-acp p-acp pn31 vbdr dt n1, p-acp n1 pp-f dt n1 pp-f dt n1 vvd, pn22 vmb vvi r-crq vmd av-jc vbi vvn p-acp d n1:
(8) part (DIV1)
758
Image 92
1644
the absolute fulnesse whereof, wee cannot possibly be able to comprehend.
the absolute fullness whereof, we cannot possibly be able to comprehend.
dt j n1 c-crq, pns12 vmbx av-j vbi j pc-acp vvi.
(8) part (DIV1)
758
Image 92
1645
Onely let vs consider that as at this tyme God sent his sonne to be our Sauiour.
Only let us Consider that as At this time God sent his son to be our Saviour.
av-j vvb pno12 vvi d c-acp p-acp d n1 np1 vvd po31 n1 pc-acp vbi po12 n1.
(8) part (DIV1)
759
Image 92
1646
Hee hath giuen vs him, and all things with him, so that we may nowe say with the Apostle Saint Paule, All is ours, the world and the Creatures, thinges present and things to come, all is ours,
He hath given us him, and all things with him, so that we may now say with the Apostle Saint Paul, All is ours, the world and the Creatures, things present and things to come, all is ours,
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(8) part (DIV1)
759
Image 92
1647
and wee are Christes, and Christ is GOD. It followeth: Let vs reioyce. Abraham seeing Christes daies a farre of reioyced:and we Are Christ's, and christ is GOD. It follows: Let us rejoice. Abraham seeing Christ's days a Far of rejoiced:
cc pns12 vbr npg1, cc np1 vbz np1. pn31 vvz: vvb pno12 vvi. np1 vvg npg1 n2 dt av-j pp-f vvd:
(8) part (DIV1)
759
Image 92
1648
and yet hee was before Christ thrice foure-teene generations: How may wee reioyce, that liue to those daies alreadie determined?
and yet he was before christ thrice fourteen generations: How may we rejoice, that live to those days already determined?
cc av pns31 vbds p-acp np1 av n1 n2: c-crq vmb pns12 vvi, cst vvb p-acp d n2 av vvn?
(8) part (DIV1)
760
Image 92
1649
Neyther Abraham, nor the Patriarchs, nor all the Prophets coulde say as we can: They coulde say no more but Christ shall come, vvee can say he is come.
Neither Abraham, nor the Patriarchs, nor all the prophets could say as we can: They could say no more but christ shall come, we can say he is come.
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(8) part (DIV1)
761
Image 92
1650
Blessed are the eyes that see the thinges that you see, and the eares that heare the thinges that you heare. Blessed Are the eyes that see the things that you see, and the ears that hear the things that you hear.
vvn vbr dt n2 cst vvb dt n2 cst pn22 vvb, cc dt n2 cst vvb dt n2 cst pn22 vvb.
(8) part (DIV1)
762
Image 92
1651
VVhere it appeareth, vvee are rather blessed than all that vvere before Christ. The Kinges of the earth haue desired to see that which you see. &c.
Where it appears, we Are rather blessed than all that were before christ. The Kings of the earth have desired to see that which you see. etc.
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(8) part (DIV1)
763
Image 92
1652
All that vvere before Christ, sawe but a glymse of that lyght, the fulnesse whereof wee nowe behold,
All that were before christ, saw but a glimpse of that Light, the fullness whereof we now behold,
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(8) part (DIV1)
764
Image 92
1653
like the Sunne in his strength.
like the Sun in his strength.
av-j dt n1 p-acp po31 n1.
(8) part (DIV1)
764
Image 92
1654
Wee haue seene the righteousnes of Sion breake out like the light, and the saluation thereof as a burning lampe.
we have seen the righteousness of Sion break out like the Light, and the salvation thereof as a burning lamp.
pns12 vhb vvn dt n1 pp-f np1 vvi av av-j dt n1, cc dt n1 av p-acp dt j-vvg n1.
(8) part (DIV1)
765
Image 92
1655
Thus haue we a greater priuiledge than the Keysars and mighty Monarchs might be suffered to enioy.
Thus have we a greater privilege than the Keysars and mighty Monarchs might be suffered to enjoy.
av vhb pns12 dt jc n1 cs dt np2 cc j n2 vmd vbi vvn pc-acp vvi.
(8) part (DIV1)
766
Image 93
1656
For vs were these better things reserued, euen we that now lyue in the time of the glorious Kingdome of Christ, haue obtayned this so rich prerogatiue:
For us were these better things reserved, even we that now live in the time of the glorious Kingdom of christ, have obtained this so rich prerogative:
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(8) part (DIV1)
766
Image 93
1657
all to shew foorth the greatnes of our felicitie. Great cause haue we then to reioyce.
all to show forth the greatness of our felicity. Great cause have we then to rejoice.
d pc-acp vvi av dt n1 pp-f po12 n1. j n1 vhb pns12 av pc-acp vvi.
(8) part (DIV1)
766
Image 93
1658
As the babe sprang in Elizabeths wombe: so shoulde our harts spring within our bodies for ioy of the presence of Christ.
As the babe sprang in Elizabeths womb: so should our hearts spring within our bodies for joy of the presence of christ.
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(8) part (DIV1)
767
Image 93
1659
If Annah reioyced for that GOD gaue her a sonne, and so tooke away the rebuke of her barrennes, much more cause haue wee to reioyce, that God hath giuen vs his sonne to be borne for vs, whereby our barrennes of fayth is taken away,
If Hannah rejoiced for that GOD gave her a son, and so took away the rebuke of her Barrenness, much more cause have we to rejoice, that God hath given us his son to be born for us, whereby our Barrenness of faith is taken away,
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(8) part (DIV1)
768
Image 93
1660
and vvee are made fruitefull in the workes of righteousnesse.
and we Are made fruitful in the works of righteousness.
cc pns12 vbr vvn j p-acp dt n2 pp-f n1.
(8) part (DIV1)
768
Image 93
1661
If Iephtah his daughter went out vvith Tymbrels to welcome home her Father, how may we prepare to welcome a greater then Iephtah, nay a greater then Salomon.
If Jephthah his daughter went out with Timbrels to welcome home her Father, how may we prepare to welcome a greater then Jephthah, nay a greater then Solomon.
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(8) part (DIV1)
769
Image 93
1662
How should we prepare our minslrelsie to welcome home thys victorious Lyon of the Trybe of Iuda,
How should we prepare our minslrelsie to welcome home this victorious lion of the Tribe of Iuda,
q-crq vmd pns12 vvi po12 n1 pc-acp vvi av-an d j n1 pp-f dt n1 pp-f np1,
(8) part (DIV1)
769
Image 93
1663
since by him we do returne in victorie? and may tryumph as Iephtha did, not ouer a sew faint-harted Gybeonits,
since by him we do return in victory? and may triumph as Jephthah did, not over a sew fainthearted Gybeonits,
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(8) part (DIV1)
769
Image 93
1664
but ouer many millions of spirituall aduersaries; Sin, death and hell, this worlde, and the lusts thereof.
but over many millions of spiritual Adversaries; since, death and hell, this world, and the Lustiest thereof.
cc-acp p-acp d crd pp-f j n2; n1, n1 cc n1, d n1, cc dt n2 av.
(8) part (DIV1)
769
Image 93
1665
Wee haue then cause to reioyce and to prepare our musicall instruments. VVee should say with Dauid:
we have then cause to rejoice and to prepare our musical Instruments. We should say with David:
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(8) part (DIV1)
770
Image 93
1666
Awake vp Lute and Harpe, awake vp my glory, I my selfe will awake right early. Awake up Lute and Harp, awake up my glory, I my self will awake right early.
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(8) part (DIV1)
770
Image 93
1667
If Dauid daunced before the Ark, which was but a testimony & a signe of gods presence,
If David danced before the Ark, which was but a testimony & a Signen of God's presence,
cs np1 vvd p-acp dt n1, r-crq vbds p-acp dt n1 cc dt n1 pp-f ng1 n1,
(8) part (DIV1)
771
Image 93
1668
how would Dauid haue daunced & skypt, and trypt it, if he had liued to see his Lord walking vppon the earth, as his Apostles did? What should I more say:
how would David have danced & skypt, and trypt it, if he had lived to see his Lord walking upon the earth, as his Apostles did? What should I more say:
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(8) part (DIV1)
771
Image 93
1669
surely this is all I can say:
surely this is all I can say:
av-j d vbz d pns11 vmb vvi:
(8) part (DIV1)
772
Image 93
1670
if this loue of Christ, & this true reioycing were planted in you, you would carry lesse loue to the world then you do.
if this love of christ, & this true rejoicing were planted in you, you would carry less love to the world then you do.
cs d n1 pp-f np1, cc d j vvg vbdr vvn p-acp pn22, pn22 vmd vvi dc n1 p-acp dt n1 cs pn22 vdb.
(8) part (DIV1)
772
Image 93
1671
Neyther the loue of riches, nor the loue of honour, nor the loue of long life, no wealth, no friendes, no treasure, shoulde weare it:
Neither the love of riches, nor the love of honour, nor the love of long life, no wealth, no Friends, no treasure, should wear it:
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(8) part (DIV1)
773
Image 93
1672
the gayning of tenne thousande worlds should not be able to draw vs from Christ. Symeon was wearie of the world vvhen once hee had founde Christ:
the gaining of tenne thousande world's should not be able to draw us from christ. Symeon was weary of the world when once he had found christ:
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(8) part (DIV1)
773
Image 93
1673
Nowe let mee die, saith he:Now let me die, Says he:
av vvb pno11 vvi, vvz pns31:
(8) part (DIV1)
774
Image 94
1674
As if he should say, Now haue I had the fruition of the greatest blessing, a greater treasure then this, the worlde cannot afford me:
As if he should say, Now have I had the fruition of the greatest blessing, a greater treasure then this, the world cannot afford me:
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(8) part (DIV1)
774
Image 94
1675
For mine eyes haue seene my saluation. And so haue our eyes seene the same saluation:For mine eyes have seen my salvation. And so have our eyes seen the same salvation:
p-acp po11 n2 vhb vvn po11 n1. cc av vhb po12 n2 vvn dt d n1:
(8) part (DIV1)
774
Image 94
1676
wee should therefore loue the world no more than Simeon did.
we should Therefore love the world no more than Simeon did.
pns12 vmd av vvi dt n1 av-dx av-dc cs np1 vdd.
(8) part (DIV1)
774
Image 94
1677
I count all things but losse, saith Paul, in respect of the excellent knowledge of my Lorde: yea, very d•ng, &c. I count all things but loss, Says Paul, in respect of the excellent knowledge of my Lord: yea, very d•ng, etc.
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(8) part (DIV1)
775
Image 94
1678
And in the eyght to the Romaines, hee concludeth with a sweete protestation, saying:
And in the eyght to the Romans, he Concludeth with a sweet protestation, saying:
cc p-acp dt crd p-acp dt njp2, pns31 vvz p-acp dt j n1, vvg:
(8) part (DIV1)
776
Image 94
1679
Neyther death, nor life, nor Angells, nor Principal•ties, nor height, nor depth, nor things Present, nor thinges to come, Neither death, nor life, nor Angels, nor Principal•ties, nor height, nor depth, nor things Present, nor things to come,
dx n1, ccx n1, ccx n2, ccx n2, ccx n1, ccx n1, ccx n2 j, ccx n2 pc-acp vvi,
(8) part (DIV1)
776
Image 94
1680
nor any creature, shall be able to separate mee from the loue of God, which is in Christ Iesus our Lord. nor any creature, shall be able to separate me from the love of God, which is in christ Iesus our Lord.
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(8) part (DIV1)
776
Image 94
1681
Oh, that now among vs, might be found some such like Simeon, or like Paul,
O, that now among us, might be found Some such like Simeon, or like Paul,
uh, cst av p-acp pno12, vmd vbi vvn d d j np1, cc av-j np1,
(8) part (DIV1)
777
Image 94
1682
or like Dauid in his Psalmes, and elswhere, euer sending foorth plentifull testimonies of his reioycing in Christ. Let vs reioyce.
or like David in his Psalms, and elsewhere, ever sending forth plentiful testimonies of his rejoicing in christ. Let us rejoice.
cc av-j np1 p-acp po31 n2, cc av, av vvg av j n2 pp-f po31 vvg p-acp np1. vvb pno12 vvi.
(8) part (DIV1)
777
Image 94
1683
This reioycing is not a matter so soone practized as many conceiue it to be.
This rejoicing is not a matter so soon practised as many conceive it to be.
d vvg vbz xx dt n1 av av vvn p-acp d vvb pn31 pc-acp vbi.
(8) part (DIV1)
778
Image 94
1684
Euerie man will be ready to say wee doe reioyce, and wee are right glad of thys day of the Lorde.
Every man will be ready to say we do rejoice, and we Are right glad of this day of the Lord.
d n1 vmb vbi j pc-acp vvi pns12 vdb vvi, cc pns12 vbr j-jn j pp-f d n1 pp-f dt n1.
(8) part (DIV1)
779
Image 94
1685
And as a signe of our reioycing, wee are willing to celebrate not thys day onely,
And as a Signen of our rejoicing, we Are willing to celebrate not this day only,
cc c-acp dt n1 pp-f po12 vvg, pns12 vbr j pc-acp vvi xx d n1 av-j,
(8) part (DIV1)
779
Image 94
1686
but euen this whole feast in remembrance of our Lord.
but even this Whole feast in remembrance of our Lord.
cc-acp av d j-jn n1 p-acp n1 pp-f po12 n1.
(8) part (DIV1)
779
Image 94
1687
And to this purpose wee deck our houses, and our streetes, & our Temples vvith boughes,
And to this purpose we deck our houses, and our streets, & our Temples with boughs,
cc p-acp d n1 pns12 vvi po12 n2, cc po12 n2, cc po12 n2 p-acp n2,
(8) part (DIV1)
780
Image 94
1688
like them that strewed branches in the way where Christ should come, and crying Hosanna before him as hee rid to lerusalem.
like them that strewed branches in the Way where christ should come, and crying Hosanna before him as he rid to lerusalem.
vvb pno32 cst vvd n2 p-acp dt n1 c-crq np1 vmd vvi, cc vvg n1 p-acp pno31 c-acp pns31 vvd pc-acp fw-la.
(8) part (DIV1)
780
Image 94
1689
And we with mouth and hart, are readie to cry Hosanna in like sort: Blessed is he that commeth is the name of the Lord.
And we with Mouth and heart, Are ready to cry Hosanna in like sort: Blessed is he that comes is the name of the Lord.
cc pns12 p-acp n1 cc n1, vbr j pc-acp vvi n1 p-acp j n1: vvn vbz pns31 cst vvz vbz dt n1 pp-f dt n1.
(8) part (DIV1)
781
Image 94
1690
All this beloued wee may doe, and yet come short of the true •eioycing. It is not in euery man power to reioyce, and therefore Dauid saith:
All this Beloved we may do, and yet come short of the true •eioycing. It is not in every man power to rejoice, and Therefore David Says:
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(8) part (DIV1)
782
Image 94
1691
Blessed are the people that can 〈 … 〉 And to shewe who they are that can so reioyce, it is added:Blessed Are the people that can 〈 … 〉 And to show who they Are that can so rejoice, it is added:
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(8) part (DIV1)
783
Image 94
1692
They 〈 … 〉 the light of thy cou••• 〈 … 〉 continually in thy N•••, 〈 … 〉nesse shall they exalt them-se•ues. They 〈 … 〉 the Light of thy cou••• 〈 … 〉 continually in thy N•••, 〈 … 〉nesse shall they exalt them-se•ues.
pns32 〈 … 〉 dt n1 pp-f po21 n1 〈 … 〉 av-j p-acp po21 np1, 〈 … n1-u vmb pns32 vvi j.
(8) part (DIV1)
784
Image 94
1693
Their hearts are euer indyting good matters:
Their hearts Are ever inditing good matters:
po32 n2 vbr av vvg j n2:
(8) part (DIV1)
784
Image 94
1694
and theyr tongues are as the pennes of readie Writers, freely and cheerefully to tell out the goodnes of the Lord.
and their tongues Are as the pens of ready Writers, freely and cheerfully to tell out the Goodness of the Lord.
cc po32 n2 vbr p-acp dt n2 pp-f j n2, av-j cc av-j pc-acp vvi av dt n1 pp-f dt n1.
(8) part (DIV1)
784
Image 95
1695
They wil not hide the mercies of the lord from theyr children, yea, to the generation to come will they shewe the prayses of the Lord,
They will not hide the Mercies of the lord from their children, yea, to the generation to come will they show the praises of the Lord,
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(8) part (DIV1)
785
Image 95
1696
and the wonderfull acts that he hath doone. Hence we may learne the manner of true reioycing.
and the wonderful acts that he hath done. Hence we may Learn the manner of true rejoicing.
cc dt j n2 cst pns31 vhz vdn. av pns12 vmb vvi dt n1 pp-f j vvg.
(8) part (DIV1)
785
Image 95
1697
Wee should be euer meditating vpon the Lords mercies: and wee shoulde publish them to our chyldren.
we should be ever meditating upon the lords Mercies: and we should publish them to our children.
pns12 vmd vbi av vvg p-acp dt n2 n2: cc pns12 vmd vvi pno32 p-acp po12 n2.
(8) part (DIV1)
786
Image 95
1698
If it vvere possible, we should make it knowne to the whole world, what God hath done for our soules.
If it were possible, we should make it known to the Whole world, what God hath done for our Souls.
cs pn31 vbdr j, pns12 vmd vvi pn31 vvn p-acp dt j-jn n1, r-crq np1 vhz vdn p-acp po12 n2.
(8) part (DIV1)
786
Image 95
1699
This should bee our continuall exercise, not for a day, or a month, or a yeere, but for euer.
This should be our continual exercise, not for a day, or a Monn, or a year, but for ever.
d vmd vbi po12 j n1, xx p-acp dt n1, cc dt n1, cc dt n1, cc-acp c-acp av.
(8) part (DIV1)
786
Image 95
1700
Infinitely happy were wee, if we could thus reioyce. But alas, our reioycing is in euill, wee reioyce not in Christ:
Infinitely happy were we, if we could thus rejoice. But alas, our rejoicing is in evil, we rejoice not in christ:
av-j j vbdr pns12, cs pns12 vmd av vvi. cc-acp uh, po12 vvg vbz p-acp j-jn, pns12 vvb xx p-acp np1:
(8) part (DIV1)
786
Image 95
1701
or if we doe reioyce, it is but an interim, a starting ioy, a temporarie and a •leeting ioy, of no continuance,
or if we do rejoice, it is but an interim, a starting joy, a temporary and a •leeting joy, of no Continuance,
cc cs pns12 vdb vvi, pn31 vbz p-acp dt n1, dt j-vvg n1, dt j cc dt j-vvg n1, pp-f dx n1,
(8) part (DIV1)
787
Image 95
1702
like a buble on the water, which dies while it swells.
like a bubble on the water, which die while it Swells.
av-j dt n1 p-acp dt n1, r-crq vvz cs pn31 vvz.
(8) part (DIV1)
787
Image 95
1703
As long as my Text runnes, or vvhyle you are in the Church and do heare Christ spoken of, you remember him,
As long as my Text runs, or while you Are in the Church and do hear christ spoken of, you Remember him,
p-acp j c-acp po11 n1 vvz, cc cs pn22 vbr p-acp dt n1 cc vdb vvi np1 vvn pp-f, pn22 vvb pno31,
(8) part (DIV1)
788
Image 95
1704
and •ou can breathe out a short thanks-giuing, like a Schollers grace:
and •ou can breathe out a short thanksgiving, like a Scholars grace:
cc av vmb vvi av dt j j, av-j dt ng1 n1:
(8) part (DIV1)
788
Image 95
1705
but no sooner shall you get home to your houses, and a fayre payre of cardes or tables throwne vpon the table, but all is forgotten;
but no sooner shall you get home to your houses, and a fair pair of cards or tables thrown upon the table, but all is forgotten;
cc-acp av-dx av-c vmb pn22 vvi av-an p-acp po22 n2, cc dt j n1 pp-f n2 cc n2 vvn p-acp dt n1, cc-acp d vbz vvn;
(8) part (DIV1)
788
Image 95
1706
the price of our Redemption forgotten, yea, Christ himselfe forgotten: so dooth a little vanitie like a dampe soone extinguish all the lights of godlines.
the price of our Redemption forgotten, yea, christ himself forgotten: so doth a little vanity like a damp soon extinguish all the lights of godliness.
dt n1 pp-f po12 n1 vvn, uh, np1 px31 vvn: av vdz dt j n1 av-j dt n-jn av vvb d dt n2 pp-f n1.
(8) part (DIV1)
788
Image 95
1707
I knowe you would be loath to bee thus censured:
I know you would be loath to be thus censured:
pns11 vvb pn22 vmd vbi j pc-acp vbi av vvn:
(8) part (DIV1)
789
Image 95
1708
doe but aske your selues & your consciences and they shall tell you whether I misdeeme or not.
do but ask your selves & your Consciences and they shall tell you whither I misdeem or not.
vdb p-acp vvi po22 n2 cc po22 n2 cc pns32 vmb vvi pn22 cs pns11 vvb cc xx.
(8) part (DIV1)
789
Image 95
1709
Your comming hether nowe, I commend:
Your coming hither now, I commend:
po22 vvg av av, pns11 vvb:
(8) part (DIV1)
790
Image 95
1710
& the simplest that sits among vs in Gods house, will seeme to present himselfe before the Lorde as a sacrifice of thanksgiuing,
& the simplest that sits among us in God's house, will seem to present himself before the Lord as a sacrifice of thanksgiving,
cc dt js cst vvz p-acp pno12 p-acp npg1 n1, vmb vvi pc-acp vvi px31 p-acp dt n1 p-acp dt n1 pp-f n1,
(8) part (DIV1)
790
Image 95
1711
for this great benefit in Christ, begun to be wrought as vppon this day, the ioyfull day of Christes incarnation.
for this great benefit in christ, begun to be wrought as upon this day, the joyful day of Christ's incarnation.
p-acp d j n1 p-acp np1, vvn pc-acp vbi vvn a-acp p-acp d n1, dt j n1 pp-f npg1 n1.
(8) part (DIV1)
790
Image 95
1712
But thou must know, that God requireth no temporary, but a continuall sacrifycing of thy selfe, a daily presenting of thy Christian duties.
But thou must know, that God requires no temporary, but a continual sacrificing of thy self, a daily presenting of thy Christian duties.
cc-acp pns21 vmb vvi, cst np1 vvz dx j, cc-acp dt j vvg pp-f po21 n1, dt j vvg pp-f po21 np1 n2.
(8) part (DIV1)
791
Image 95
1713
VVhat is become of you, or where are you bestowed all the yere after? The Church is now ful,
What is become of you, or where Are you bestowed all the year After? The Church is now full,
q-crq vbz vvn pp-f pn22, cc q-crq vbr pn22 vvn d dt n1 a-acp? dt n1 vbz av j,
(8) part (DIV1)
791
Image 95
1714
but a few Sabbaths hence, scarce the fourth person wilbe found in this place. Heere one, and there one, like the after-gleaning in the vintage.
but a few Sabbaths hence, scarce the fourth person will found in this place. Here one, and there one, like the after-gleaning in the vintage.
cc-acp dt d n2 av, av-j dt ord n1 vmb|vbi vvn p-acp d n1. av crd, cc a-acp crd, av-j dt j p-acp dt n1.
(8) part (DIV1)
791
Image 96
1715
What doth this argue, but that wee celebrate this feast rather for custome than for conscience.
What does this argue, but that we celebrate this feast rather for custom than for conscience.
q-crq vdz d vvi, cc-acp cst pns12 vvb d n1 av-c p-acp n1 cs p-acp n1.
(8) part (DIV1)
792
Image 96
1716
Thys is called a time of feasting, and a time of reioycing, and a tyme of merriemaking:
This is called a time of feasting, and a time of rejoicing, and a time of merriemaking:
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(8) part (DIV1)
793
Image 96
1717
and so it ought to bee, so it bee doone in the Lord. But wee greatly prophane the same, in bestowing it wholy vpon our lusts:
and so it ought to be, so it be done in the Lord. But we greatly profane the same, in bestowing it wholly upon our Lustiest:
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(8) part (DIV1)
793
Image 96
1718
in ryoting, reuelling, and roysting, in dycing and carding and in pampering vp our bodies too much with the supers•uities of Gods creatures. All such reioycing is euill.
in rioting, revelling, and roisting, in dicing and carding and in pampering up our bodies too much with the supers•uities of God's creatures. All such rejoicing is evil.
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(8) part (DIV1)
794
Image 96
1719
You seemed once thys day as Lampes burning in the Sanctuary: and novve you seeme to haue neyther oyle nor light at all.
You seemed once this day as Lamps burning in the Sanctuary: and now you seem to have neither oil nor Light At all.
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(8) part (DIV1)
795
Image 96
1720
Nowe no Lampes, but lumpes of sinfulnesse, and the senceles•e earth groneth vnder the massy weight of such a burden.
Now no Lamps, but lumps of sinfulness, and the senceles•e earth groans under the massy weight of such a burden.
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(8) part (DIV1)
795
Image 96
1721
If the prophane Iewes should come into your houses, and to your Taue••es, and there looke vpon your disorders.
If the profane Iewes should come into your houses, and to your Taue••es, and there look upon your disorders.
cs dt j np2 vmd vvi p-acp po22 n2, cc p-acp po22 n2, cc pc-acp vvi p-acp po22 n2.
(8) part (DIV1)
796
Image 96
1722
Finding you not trau••sing the Scriptures, nor reading the lawe and the Prophers:
Finding you not trau••sing the Scriptures, nor reading the law and the Prophers:
vvg pn22 xx vvg dt n2, ccx vvg dt n1 cc dt n2:
(8) part (DIV1)
796
Image 96
1723
nay all of you otherwise exercised, wholy deuoted to sinsul vanitie, some at cardes, some at dice, swearing, and forswearing. &c. Others, carowsing and qu•••ing, powring in wine & strong drinke without measure, as if theyr •odies were giuen them to no other purpose.
nay all of you otherwise exercised, wholly devoted to sinsul vanity, Some At cards, Some At dice, swearing, and forswearing. etc. Others, carousing and qu•••ing, Pouring in wine & strong drink without measure, as if their •odies were given them to no other purpose.
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(8) part (DIV1)
796
Image 96
1724
And hee is the iolliest fellowe that can drink his companion vnder the boord.
And he is the jolliest fellow that can drink his Companion under the board.
cc pns31 vbz dt js n1 cst vmb vvi po31 n1 p-acp dt n1.
(8) part (DIV1)
798
Image 96
1725
As if they meant to make themselues famous in this, as the S•ythians thought to make themselues famous in another respect.
As if they meant to make themselves famous in this, as the S•ythians Thought to make themselves famous in Another respect.
p-acp cs pns32 vvd pc-acp vvi px32 j p-acp d, c-acp dt njp2 vvd pc-acp vvi px32 j p-acp j-jn n1.
(8) part (DIV1)
798
Image 96
1726
Among them, hee was reputed the brauest Gentleman that had committed the bloodiest s•aughter. Such forget Esayes woe in the thirde of his prophecie. 11. 12. 14. verses.
Among them, he was reputed the Bravest Gentleman that had committed the bloodiest s•aughter. Such forget Isaiah woe in the Third of his prophecy. 11. 12. 14. Verses.
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(8) part (DIV1)
799
Image 96
1727
Ther•ore hath hell inlarged it selfe, and hath opened his mouth without measure. O that this one sentence of terrour were ingrauen in the tables of our hearts,
Ther•ore hath hell enlarged it self, and hath opened his Mouth without measure. Oh that this one sentence of terror were engraved in the tables of our hearts,
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(8) part (DIV1)
801
Image 96
1728
or inrolled in lead, or in stone, for euer.
or enrolled in led, or in stone, for ever.
cc vvn p-acp n1, cc p-acp n1, c-acp av.
(8) part (DIV1)
802
Image 96
1729
This one sentence of the seuerity of gods iustice against such, would make vs beware to transgresse:
This one sentence of the severity of God's Justice against such, would make us beware to transgress:
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(8) part (DIV1)
803
Image 96
1730
and how to carry our selues in a greater measure of sobrietie. Surely great, and beioynd measure intollerable is the vanitie of sinfull men in thys behalfe:
and how to carry our selves in a greater measure of sobriety. Surely great, and beioynd measure intolerable is the vanity of sinful men in this behalf:
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(8) part (DIV1)
803
Image 96
1731
for we dishonour God in our bodies where we should glorifie him.
for we dishonour God in our bodies where we should Glorify him.
c-acp pns12 vvb np1 p-acp po12 n2 c-crq pns12 vmd vvi pno31.
(8) part (DIV1)
804
Image 97
1732
GOD hath made vs Christian men, but we shewe our selues no men, but beasts among men.
GOD hath made us Christian men, but we show our selves no men, but beasts among men.
np1 vhz vvn pno12 njp n2, cc-acp pns12 vvb po12 n2 dx n2, cc-acp n2 p-acp n2.
(8) part (DIV1)
804
Image 97
1733
Hee that loueth father or mother more then me, saith Christ, is not worthy of me. He that loves father or mother more then me, Says christ, is not worthy of me.
pns31 cst vvz n1 cc n1 av-dc cs pno11, vvz np1, vbz xx j pp-f pno11.
(8) part (DIV1)
805
Image 97
1734
We do worse, we loue our follies, our vanities, and our pastimes more then God. Some are giuen to one vanitie, some to another:
We do Worse, we love our follies, our vanities, and our pastimes more then God. some Are given to one vanity, Some to Another:
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(8) part (DIV1)
805
Image 97
1735
as all sinnes are not found in one, and yet in one are many founde, and no•e without some, and all are in vs, and among vs all.
as all Sins Are not found in one, and yet in one Are many found, and no•e without Some, and all Are in us, and among us all.
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(8) part (DIV1)
806
Image 97
1736
Our true reioycing were rather this, to bestow the time in meditation, stil to praise God for this rich treasure, to penne godlie songs and psalmes of thankfulnes like Dauid:
Our true rejoicing were rather this, to bestow the time in meditation, still to praise God for this rich treasure, to pen godly songs and psalms of thankfulness like David:
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(8) part (DIV1)
807
Image 97
1737
to be deuising with Micah what wee should giue vnto the Lord, for that which he hath giuen vs. Wee hang our houses with Holies and greene boughes:
to be devising with micah what we should give unto the Lord, for that which he hath given us we hang our houses with Holies and green boughs:
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(8) part (DIV1)
807
Image 97
1738
but we our selues should rather be holy boughes, euen trees of righteousnes, as we are called by Esay. 61.
but we our selves should rather be holy boughs, even trees of righteousness, as we Are called by Isaiah. 61.
cc-acp pns12 po12 n2 vmd av-c vbi j n2, av-j n2 pp-f n1, c-acp pns12 vbr vvn p-acp np1. crd
(8) part (DIV1)
808
Image 97
1739
If wee will needes feast, let vs yet beware of the abuses in feasting. Iob can best counsaile vs heerein.
If we will needs feast, let us yet beware of the Abuses in feasting. Job can best counsel us herein.
cs pns12 vmb av vvi, vvb pno12 av vvi pp-f dt n2 p-acp vvg. np1 vmb js n1 pno12 av.
(8) part (DIV1)
809
Image 97
1740
We reade in the 1. chapter of his booke, That when his sonnes and daughters had made an end of banquetting in theyr houses, euery one his day, hee like a carefull Father sent for them,
We read in the 1. chapter of his book, That when his Sons and daughters had made an end of banqueting in their houses, every one his day, he like a careful Father sent for them,
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(8) part (DIV1)
809
Image 97
1741
and sanctified them, and sacrificed for them. And this did Iob euery day: for he feared his sonnes had blasphemed God in theyr harts.
and sanctified them, and sacrificed for them. And this did Job every day: for he feared his Sons had blasphemed God in their hearts.
cc j-vvn pno32, cc vvn p-acp pno32. cc d vdd np1 d n1: c-acp pns31 vvd po31 n2 vhd vvn np1 p-acp po32 n2.
(8) part (DIV1)
809
Image 97
1742
Iob doubted that his children had committed many slips, and that they carried not themselues in such a Christian-like sobriety,
Job doubted that his children had committed many slips, and that they carried not themselves in such a Christianlike sobriety,
np1 vvd cst po31 n2 vhd vvn d n2, cc cst pns32 vvd xx px32 p-acp d dt j n1,
(8) part (DIV1)
810
Image 97
1743
as was required in those holy feasts, and therefore hee did both send for them, and sacrificed for them.
as was required in those holy feasts, and Therefore he did both send for them, and sacrificed for them.
c-acp vbds vvn p-acp d j n2, cc av pns31 vdd av-d vvi p-acp pno32, cc vvn p-acp pno32.
(8) part (DIV1)
810
Image 97
1744
Parents ouer their children, and maisters ouer their housholds, should be armed with like godly iealousie.
Parents over their children, and masters over their Households, should be armed with like godly jealousy.
n2 p-acp po32 n2, cc n2 p-acp po32 n2, vmd vbi vvn p-acp av-j j n1.
(8) part (DIV1)
811
Image 97
1745
For if this religious care were had both of our selues and ours, fewer offences would be committed;
For if this religious care were had both of our selves and ours, fewer offences would be committed;
p-acp cs d j n1 vbdr vhn d pp-f po12 n2 cc png12, d n2 vmd vbi vvn;
(8) part (DIV1)
811
Image 97
1746
or at least beeing committed, they would bee soone salued by prayer and sanctisication, as Iob did.
or At least being committed, they would be soon salved by prayer and sanctification, as Job did.
cc p-acp ds vbg vvd, pns32 vmd vbi av vvn p-acp n1 cc n1, c-acp np1 vdd.
(8) part (DIV1)
811
Image 97
1747
For this example is pend and registred for our good, and for our imitation, that in all our feastings,
For this Exampl is pend and registered for our good, and for our imitation, that in all our feastings,
p-acp d n1 vbz vvn cc vvn p-acp po12 j, cc p-acp po12 n1, cst p-acp d po12 n2-vvg,
(8) part (DIV1)
812
Image 97
1748
and meetings, and merry-makings, wee should remember our selues, & pray that God would pardon our corruptions and prophane carriage of our selues, in time of our feasting.
and meetings, and merry-makings, we should Remember our selves, & pray that God would pardon our corruptions and profane carriage of our selves, in time of our feasting.
cc n2, cc j, pns12 vmd vvi po12 n2, cc vvb cst np1 vmd vvi po12 n2 cc j n1 pp-f po12 n2, p-acp n1 pp-f po12 n-vvg.
(8) part (DIV1)
812
Image 98
1749
For it is an hard and difficult matter, at such times to keepe our selues so cleare,
For it is an hard and difficult matter, At such times to keep our selves so clear,
p-acp pn31 vbz dt j cc j n1, p-acp d n2 pc-acp vvi po12 n2 av j,
(8) part (DIV1)
813
Image 98
1750
but some corruption or other will cling vnto vs. Sinnes then are soonest swallowed, lyke the dainty morsells that passe downe our throates:
but Some corruption or other will cling unto us Sins then Are soonest swallowed, like the dainty morsels that pass down our throats:
cc-acp d n1 cc j-jn vmb vvi p-acp pno12 ng1 av vbr av-s vvn, av-j dt j n2 cst vvb a-acp po12 n2:
(8) part (DIV1)
813
Image 98
1751
and so sinne goes downe as fast, and is deuoured with pleasure, like the Apple that Eue tasted.
and so sin Goes down as fast, and is devoured with pleasure, like the Apple that Eue tasted.
cc av n1 vvz a-acp c-acp av-j, cc vbz vvn p-acp n1, av-j dt n1 cst np1 vvd.
(8) part (DIV1)
814
Image 98
1752
The pleasantnes of it to the eye, and the toothsomnes of it to the mouth, pricked forward her desire,
The pleasantness of it to the eye, and the toothsomnes of it to the Mouth, pricked forward her desire,
dt n1 pp-f pn31 p-acp dt n1, cc dt n1 pp-f pn31 p-acp dt n1, vvd av-j po31 n1,
(8) part (DIV1)
814
Image 98
1753
and so in eating shee fell, and so in eating vvee fall.
and so in eating she fell, and so in eating we fallen.
cc av p-acp vvg pns31 vvd, cc av p-acp vvg pns12 vvb.
(8) part (DIV1)
814
Image 98
1754
And therefore it is sayde, Woe to the full, for the full are apt to sorget God.
And Therefore it is said, Woe to the full, for the full Are apt to sorget God.
cc av pn31 vbz vvn, n1 p-acp dt j, p-acp dt j vbr j pc-acp vvi np1.
(8) part (DIV1)
815
Image 98
1755
The deuill neuer fell to tempting, till the houre of eating came.
The Devil never fell to tempting, till the hour of eating Come.
dt n1 av-x vvd p-acp vvg, c-acp dt n1 pp-f vvg vvd.
(8) part (DIV1)
816
Image 98
1756
And when hunger called for meate, hee also called for his temptations, and presented before them the most delicious meate, such as hee well knewe was fitting to theyr swnet-mouthd humours.
And when hunger called for meat, he also called for his temptations, and presented before them the most delicious meat, such as he well knew was fitting to their swnet-mouthd humours.
cc c-crq n1 vvd p-acp n1, pns31 av vvd p-acp po31 n2, cc vvd p-acp pno32 dt av-ds j n1, d c-acp pns31 av vvd vbds vvg p-acp po32 j n2.
(8) part (DIV1)
816
Image 98
1757
It behooueth vs therefore especiallie, to beware howe wee feast, not for that feasting in it selfe is euill:
It behooveth us Therefore especially, to beware how we feast, not for that feasting in it self is evil:
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(8) part (DIV1)
817
Image 98
1758
nay, it is a thing commended and commaunded in Scripture, as the feastes of Tabernacles, and the feastes of Sabaoths, and Iubilees, and new moones, &c.
nay, it is a thing commended and commanded in Scripture, as the feasts of Tabernacles, and the feasts of Sabbaths, and Jubilees, and new moons, etc.
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(8) part (DIV1)
817
Image 98
1759
And Christ wrought his first miracle at a feast. The abuse it is that wee speake of, which often is committed in our feastinges.
And christ wrought his First miracle At a feast. The abuse it is that we speak of, which often is committed in our feastings.
cc np1 vvd po31 ord n1 p-acp dt n1. dt n1 pn31 vbz cst pns12 vvb pp-f, r-crq av vbz vvn p-acp po12 n2-vvg.
(8) part (DIV1)
818
Image 98
1760
For in our pleasures the deuill hath hidde hys snares: and therfore a godly man giues this prouiso or caueat.
For in our pleasures the Devil hath hid his snares: and Therefore a godly man gives this proviso or caveat.
p-acp p-acp po12 n2 dt n1 vhz vvn po31 n2: cc av dt j n1 vvz d n1 cc n1.
(8) part (DIV1)
819
Image 98
1761
Handle your pleasures (sayeth hee) as you handle Bees, that is, first take out the sting,
Handle your pleasures (Saith he) as you handle Bees, that is, First take out the sting,
vvb po22 n2 (vvz pns31) c-acp pn22 vvb n2, cst vbz, ord vvb av dt n1,
(8) part (DIV1)
820
Image 98
1762
and after, you may play with them without harme. It may be that my Sonnes haue sinned, and blasphemed God in their harts.
and After, you may play with them without harm. It may be that my Sons have sinned, and blasphemed God in their hearts.
cc a-acp, pn22 vmb vvi p-acp pno32 p-acp n1. pn31 vmb vbi d po11 n2 vhb vvn, cc vvd np1 p-acp po32 n2.
(8) part (DIV1)
820
Image 98
1763
So let vs say of our selues, as Iob spake of his Sonnes: It may be, in this tyme of our banquetting, we haue sinned and blasphemed.
So let us say of our selves, as Job spoke of his Sons: It may be, in this time of our banqueting, we have sinned and blasphemed.
av vvb pno12 vvi pp-f po12 n2, c-acp np1 vvd pp-f po31 n2: pn31 vmb vbi, p-acp d n1 pp-f po12 n-vvg, pns12 vhb vvn cc vvn.
(8) part (DIV1)
822
Image 98
1764
It may be, our good cheere, and delicious fare, and our carde-playing, and our dauncing, and our reuelling, and our other vanities, haue made vs forgette GOD, and our selues,
It may be, our good cheer, and delicious fare, and our carde-playing, and our dancing, and our revelling, and our other vanities, have made us forget GOD, and our selves,
pn31 vmb vbi, po12 j n1, cc j n1, cc po12 j, cc po12 n-vvg, cc po12 vvg, cc po12 j-jn n2, vhb vvn pno12 vvi np1, cc po12 n2,
(8) part (DIV1)
823
Image 98
1765
and forget Christ, who is the feast-maker, the cause and Author of our meeting at this time.
and forget christ, who is the Feast maker, the cause and Author of our meeting At this time.
cc vvi np1, r-crq vbz dt n1, dt n1 cc n1 pp-f po12 n1 p-acp d n1.
(8) part (DIV1)
823
Image 99
1766
Now then that I haue shewed you the difference betweene the true reioycing and the false:
Now then that I have showed you the difference between the true rejoicing and the false:
av av cst pns11 vhb vvn pn22 dt n1 p-acp dt j vvg cc dt j:
(8) part (DIV1)
824
Image 99
1767
aduise your selues which you will follow. As Iosuah said at his farewell, when hee was to be gathered to his people,
advise your selves which you will follow. As Joshua said At his farewell, when he was to be gathered to his people,
vvb po22 n2 r-crq pn22 vmb vvi. p-acp np1 vvd p-acp po31 n1, c-crq pns31 vbds pc-acp vbi vvn p-acp po31 n1,
(8) part (DIV1)
824
Image 99
1768
& to goe the way of all the worlde.
& to go the Way of all the world.
cc pc-acp vvi dt n1 pp-f d dt n1.
(8) part (DIV1)
825
Image 99
1769
Now (saith hee) choose you, whether you will serue the Gods of the heathen, or serue the Lord. Now (Says he) choose you, whither you will serve the God's of the heathen, or serve the Lord.
av (vvz pns31) vvb pn22, cs pn22 vmb vvi dt n2 pp-f dt j-jn, cc vvi dt n1.
(8) part (DIV1)
825
Image 99
1770
So I say, whether you will hence-forth serue your lustes, or serue God. If God be God, serue him:
So I say, whither you will henceforth serve your lusts, or serve God. If God be God, serve him:
av pns11 vvb, cs pn22 vmb av vvi po22 n2, cc vvi np1. cs np1 vbb np1, vvb pno31:
(8) part (DIV1)
826
Image 99
1771
If Baal be God, serue him. Eyther sticke to vanity, or sticke to God. God hath not redeemed you to sinne any more;If Baal be God, serve him. Either stick to vanity, or stick to God. God hath not redeemed you to sin any more;
cs np1 vbb np1, vvb pno31. av-d vvi p-acp n1, cc vvi p-acp np1. np1 vhz xx vvn pn22 p-acp n1 d av-dc;
(8) part (DIV1)
826
Image 99
1772
but that you should subdue, and vtterly kill the whole body of sinne: for it is said, Be ye holy, as I am holy.
but that you should subdue, and utterly kill the Whole body of sin: for it is said, Be you holy, as I am holy.
cc-acp cst pn22 vmd vvi, cc av-j vvi dt j-jn n1 pp-f n1: c-acp pn31 vbz vvn, vbb pn22 j, c-acp pns11 vbm j.
(8) part (DIV1)
826
Image 99
1773
But know, that if you runne on in your vanities, you runne from God, who hath created you,
But know, that if you run on in your vanities, you run from God, who hath created you,
p-acp vvb, cst cs pn22 vvb a-acp p-acp po22 n2, pn22 vvb p-acp np1, r-crq vhz vvn pn22,
(8) part (DIV1)
827
Image 99
1774
and from Christ who hath redeemed you; and from the spirit of God, by whom you are sealed.
and from christ who hath redeemed you; and from the Spirit of God, by whom you Are sealed.
cc p-acp np1 r-crq vhz vvn pn22; cc p-acp dt n1 pp-f np1, p-acp ro-crq pn22 vbr vvn.
(8) part (DIV1)
827
Image 99
1775
If wee sinne wilfully nowe after we haue receaued the knowledge of the truth, there remaineth no more sacrifice for sinne:
If we sin wilfully now After we have received the knowledge of the truth, there remains no more sacrifice for sin:
cs pns12 vvb av-j av c-acp pns12 vhb vvn dt n1 pp-f dt n1, a-acp vvz dx dc n1 p-acp n1:
(8) part (DIV1)
828
Image 99
1776
but a fearefull looking for of iudgement, and violent fire, which shall deuoure the aduersarie.
but a fearful looking for of judgement, and violent fire, which shall devour the adversary.
cc-acp dt j vvg p-acp pp-f n1, cc j n1, r-crq vmb vvi dt n1.
(8) part (DIV1)
828
Image 99
1777
Full of dreadfulnes is that, in the 6. of the same Author to the Heb. It is impossible that they which were once lightned,
Full of dreadfulness is that, in the 6. of the same Author to the Hebrew It is impossible that they which were once lightened,
j pp-f n1 vbz d, p-acp dt crd pp-f dt d n1 p-acp dt np1 pn31 vbz j cst pns32 r-crq vbdr a-acp vvn,
(8) part (DIV1)
829
Image 99
1778
and haue tasted of the heauenly gift, and were made pertakers of the holy Ghost,
and have tasted of the heavenly gift, and were made partakers of the holy Ghost,
cc vhb vvn pp-f dt j n1, cc vbdr vvn n2 pp-f dt j n1,
(8) part (DIV1)
829
Image 99
1779
& haue tasted of the good worde of God, and the powers of the world to come:
& have tasted of the good word of God, and the Powers of the world to come:
cc vhb vvn pp-f dt j n1 pp-f np1, cc dt n2 pp-f dt n1 pc-acp vvi:
(8) part (DIV1)
829
Image 99
1780
if they fall away, should be renued againe by repentance, seeing they crucifie the sonne of god,
if they fallen away, should be renewed again by Repentance, seeing they crucify the son of god,
cs pns32 vvb av, vmd vbi vvd av p-acp n1, vvg pns32 vvi dt n1 pp-f n1,
(8) part (DIV1)
829
Image 99
1781
and make a mock of him.
and make a mock of him.
cc vvi dt n1 pp-f pno31.
(8) part (DIV1)
829
Image 99
1782
But beloued, wee haue perswaded our selues better things of you, and things that accompanie saluation, though wee thus speake.
But Beloved, we have persuaded our selves better things of you, and things that accompany salvation, though we thus speak.
p-acp j-vvn, pns12 vhb vvn po12 n2 j n2 pp-f pn22, cc n2 cst vvi n1, cs pns12 av vvi.
(8) part (DIV1)
830
Image 99
1783
God forbid that I should thinke, that all the good seede of the worde, so plentifully sowed in your harts now, the space of forty yeares, should fall to the ground in vaine.
God forbid that I should think, that all the good seed of the word, so plentifully sowed in your hearts now, the Molle of forty Years, should fallen to the ground in vain.
np1 vvb cst pns11 vmd vvi, cst d dt j n1 pp-f dt n1, av av-j vvn p-acp po22 n2 av, dt n1 pp-f crd n2, vmd vvi p-acp dt n1 p-acp j.
(8) part (DIV1)
831
Image 99
1784
Paul hath not so planted you: no• Apollo watred you in vaine; that you should still proue faithlesse and barren:
Paul hath not so planted you: no• Apollo watered you in vain; that you should still prove faithless and barren:
np1 vhz xx av vvn pn22: n1 np1 vvd pn22 p-acp j; cst pn22 vmd av vvi j cc j:
(8) part (DIV1)
832
Image 99
1785
but there must needes be in you, some increasing in knowledge, some growing in religion, some prositing in vnderstanding. The thornes choake not all;
but there must needs be in you, Some increasing in knowledge, Some growing in Religion, Some prositing in understanding. The thorns choke not all;
cc-acp a-acp vmb av vbi p-acp pn22, d vvg p-acp n1, d vvg p-acp n1, d vvg p-acp n1. dt n2 vvi xx d;
(8) part (DIV1)
832
Image 100
1786
nor doe the birds deuoure vp all; nor is all fallen vpon stony ground to hinder the growth of the word.
nor do the Birds devour up all; nor is all fallen upon stony ground to hinder the growth of the word.
ccx vdb dt n2 vvb a-acp d; ccx vbz d vvn p-acp j n1 pc-acp vvi dt n1 pp-f dt n1.
(8) part (DIV1)
833
Image 100
1787
And yet if all this should be so, there is hope neuerthelesse in the fourth part:
And yet if all this should be so, there is hope nevertheless in the fourth part:
cc av cs d d vmd vbi av, pc-acp vbz n1 av p-acp dt ord n1:
(8) part (DIV1)
834
Image 100
1788
it beeing the better part, and the fructifying part, will make amendes for all the rest:
it being the better part, and the fructifying part, will make amends for all the rest:
pn31 vbg dt jc n1, cc dt j-vvg n1, vmb vvi n2 p-acp d dt n1:
(8) part (DIV1)
834
Image 100
1789
yeelding increase an hundred fold, like the seede of Isaac. Licet pars minima sit. Triplū in duplo.
yielding increase an hundred fold, like the seed of Isaac. Licet pars minima sit. Triplū in duplo.
vvg n1 dt crd n1, av-j dt n1 pp-f np1. fw-la fw-la fw-la fw-la. fw-la p-acp fw-la.
(8) part (DIV1)
834
Image 100
1790
The Anatomie of TaleSTARTITALICS bearers. LEVIT. 19. 16. Thou shalt not walke about with tales among my people.The Anatomy of TaleSTARTITALICS bearer. LEVIT. 19. 16. Thou shalt not walk about with tales among my people.
dt n1 pp-f TaleSTARTITALICS n2. fw-la. crd crd pns21 vm2 xx vvi a-acp p-acp n2 p-acp po11 n1.
(9) part (DIV1)
834
Image 100
1791
GOD hath made vs principally, and before all thinges, to glorifie him, and serue him in holines all the daies of our sinfull pylgrimage;
GOD hath made us principally, and before all things, to Glorify him, and serve him in holiness all the days of our sinful pilgrimage;
np1 vhz vvn pno12 av-j, cc p-acp d n2, pc-acp vvi pno31, cc vvi pno31 p-acp n1 d dt n2 pp-f po12 j n1;
(9) part (DIV1)
835
Image 100
1792
he hath also for a secondarie purpose created vs, euen to be helpfull and seruiceable one to another.
he hath also for a secondary purpose created us, even to be helpful and serviceable one to Another.
pns31 vhz av p-acp dt j n1 vvn pno12, av pc-acp vbi j cc j pi p-acp n-jn.
(9) part (DIV1)
835
Image 100
1793
As we must be especially carefull howe wee runne into those sinnes that are offensiue to the maiestie of God, and doe prouoke his displeasure:
As we must be especially careful how we run into those Sins that Are offensive to the majesty of God, and do provoke his displeasure:
c-acp pns12 vmb vbi av-j j c-crq pns12 vvb p-acp d n2 cst vbr j p-acp dt n1 pp-f np1, cc vdb vvi po31 n1:
(9) part (DIV1)
836
Image 100
1794
so must we be carefull in like manner howe wee commit such offences and trespasses agaynst our brethren or ne•ghbours, whereby wee may incurre their hatred and displeasure.
so must we be careful in like manner how we commit such offences and Trespasses against our brothers or ne•ghbours, whereby we may incur their hatred and displeasure.
av vmb pns12 vbi j p-acp j n1 c-crq pns12 vvb d n2 cc n2 p-acp po12 n2 cc n2, c-crq pns12 vmb vvi po32 n1 cc n1.
(9) part (DIV1)
836
Image 100
1795
God dooth looke into our carriage & behauior among our selues, that we offend not one another:
God doth look into our carriage & behaviour among our selves, that we offend not one Another:
np1 vdz vvi p-acp po12 n1 cc n1 p-acp po12 n2, cst pns12 vvb xx pi j-jn:
(9) part (DIV1)
836
Image 100
1796
that so being created after the similitude of God, in holines, wee might also bee profited in holding on our course in the same holines, by performing all Christian duties both towards God and man.
that so being created After the similitude of God, in holiness, we might also be profited in holding on our course in the same holiness, by performing all Christian duties both towards God and man.
d av vbg vvn p-acp dt n1 pp-f np1, p-acp n1, pns12 vmd av vbi vvn p-acp vvg p-acp po12 n1 p-acp dt d n1, p-acp vvg d njp n2 av-d p-acp np1 cc n1.
(9) part (DIV1)
836
Image 101
1797
The vvhole duty of a Christian man, consists but in two points: viz. in holines towards God, and in righteousnes towards man:
The Whole duty of a Christian man, consists but in two points: viz. in holiness towards God, and in righteousness towards man:
dt j-jn n1 pp-f dt njp n1, vvz p-acp p-acp crd n2: n1 p-acp n1 p-acp np1, cc p-acp n1 p-acp n1:
(9) part (DIV1)
837
Image 101
1798
aunsvverable to that short diuision made by our Sauiour.
answerable to that short division made by our Saviour.
j p-acp d j n1 vvn p-acp po12 n1.
(9) part (DIV1)
837
Image 101
1799
Thou shalt loue the Lord thy God with all thy hart, &c. And thy neighbour as thy selfe.
Thou shalt love the Lord thy God with all thy heart, etc. And thy neighbour as thy self.
pns21 vm2 vvi dt n1 po21 n1 p-acp d po21 n1, av cc po21 n1 p-acp po21 n1.
(9) part (DIV1)
837
Image 101
1800
The one dooth necessarily imply the other, and they cannot be seperated: for S. Iohn prooues it.
The one doth necessarily imply the other, and they cannot be separated: for S. John Proves it.
dt crd vdz av-j vvi dt n-jn, cc pns32 vmbx vbi vvn: p-acp n1 np1 vvz pn31.
(9) part (DIV1)
838
Image 101
1801
If thou loue not thy brother whom thou hast seene, howe canst thou loue God whom thou hast not seene? If thou love not thy brother whom thou hast seen, how Canst thou love God whom thou hast not seen?
cs pns21 vvb xx po21 n1 ro-crq pns21 vh2 vvn, q-crq vm2 pns21 vvi np1 ro-crq pns21 vh2 xx vvn?
(9) part (DIV1)
838
Image 101
1802
Of the latter onely I am to speake in this place: and of that, but in a particularity neither, as my Text doth leade me.
Of the latter only I am to speak in this place: and of that, but in a particularity neither, as my Text does lead me.
pp-f dt d av-j pns11 vbm pc-acp vvi p-acp d n1: cc pp-f d, cc-acp p-acp dt n1 av-dx, c-acp po11 n1 vdz vvi pno11.
(9) part (DIV1)
839
Image 101
1803
This portion of Scripture nowe to bee handled is one of the branches of the commandements, in the second table, inforcing righteousnes towards man.
This portion of Scripture now to be handled is one of the branches of the Commandments, in the second table, enforcing righteousness towards man.
d n1 pp-f n1 av pc-acp vbi vvn vbz pi pp-f dt n2 pp-f dt n2, p-acp dt ord n1, vvg n1 p-acp n1.
(9) part (DIV1)
840
Image 101
1804
It is one of the edges of that more than one edged sword, to cut in sunder the very hart-strings of false witnes-bearing.
It is one of the edges of that more than one edged sword, to Cut in sunder the very heartstrings of false Witnessbearing.
pn31 vbz crd pp-f dt n2 pp-f d dc cs crd j-vvn n1, pc-acp vvi p-acp av dt j n2 pp-f j j.
(9) part (DIV1)
841
Image 101
1805
For a false tale is a false testimony:
For a false tale is a false testimony:
p-acp dt j n1 vbz dt j n1:
(9) part (DIV1)
841
Image 101
1806
and the secret accusing of our neighbours by bad reports, whereby their name and fame may be impeached, is a species or kind of false witnes bearing:
and the secret accusing of our neighbours by bad reports, whereby their name and fame may be impeached, is a species or kind of false witness bearing:
cc dt n-jn vvg pp-f po12 n2 p-acp j n2, c-crq po32 n1 cc n1 vmb vbi vvn, vbz dt n2 cc n1 pp-f j n1 vvg:
(9) part (DIV1)
841
Image 101
1807
and it is such a trespasse, as doth quite ouerthrow the peaceable state of all Christian societies.
and it is such a trespass, as does quite overthrow the peaceable state of all Christian societies.
cc pn31 vbz d dt n1, c-acp vdz av vvi dt j n1 pp-f d njp n2.
(9) part (DIV1)
841
Image 101
1808
Thou shalt not walke about with tales among my people. God in this place, vseth two principall arguments, to inforce this cōmaundement.
Thou shalt not walk about with tales among my people. God in this place, uses two principal Arguments, to enforce this Commandment.
pns21 vm2 xx vvi a-acp p-acp n2 p-acp po11 n1. np1 p-acp d n1, vvz crd j-jn n2, pc-acp vvi d n1.
(9) part (DIV1)
841
Image 101
1809
The one taken frō the person of our selues, in the word thou: and the other from the person of God, in the word shalt.
The one taken from the person of our selves, in the word thou: and the other from the person of God, in the word shalt.
dt pi vvn p-acp dt n1 pp-f po12 n2, p-acp dt n1 pno21: cc dt n-jn p-acp dt n1 pp-f np1, p-acp dt n1 vmb.
(9) part (DIV1)
842
Image 101
1810
Thou, being as thou art, my creature, the workmanship of my hands, whom I haue formed and fashioned out of the clay,Thou, being as thou art, my creature, the workmanship of my hands, whom I have formed and fashioned out of the clay,
pns21, vbg p-acp pns21 vb2r, po11 n1, dt n1 pp-f po11 n2, ro-crq pns11 vhb vvn cc vvn av pp-f dt n1,
(9) part (DIV1)
843
Image 101
1811
and so by breathing into thee breath of life, did make thee a lyuing soule. Thou, who art but vile earth, very corruption, and rottennes: Thou shalt not. &c.
and so by breathing into thee breath of life, did make thee a living soul. Thou, who art but vile earth, very corruption, and rottenness: Thou shalt not. etc.
cc av p-acp vvg p-acp pno21 n1 pp-f n1, vdd vvi pno21 dt j-vvg n1. pns21, q-crq vb2r p-acp j n1, j n1, cc n1: pns21 vm2 xx. av
(9) part (DIV1)
843
Image 101
1812
The carefull remembrance of our selues in a dutifull remorce, is a matter of such force, that it is able to batter,
The careful remembrance of our selves in a dutiful remorse, is a matter of such force, that it is able to batter,
dt j n1 pp-f po12 n2 p-acp dt j n1, vbz dt n1 pp-f d n1, cst pn31 vbz j pc-acp vvi,
(9) part (DIV1)
845
Image 101
1813
or at least, to mollifie the most obdurate heart of anie Christian, and to stirre him vp to a sincere obedience toward God his Creatour.
or At least, to mollify the most obdurate heart of any Christian, and to stir him up to a sincere Obedience towards God his Creator.
cc p-acp ds, pc-acp vvi dt av-ds j n1 pp-f d njp, cc pc-acp vvi pno31 a-acp p-acp dt j n1 p-acp np1 po31 n1.
(9) part (DIV1)
845
Image 101
1814
Nature it selfe hath stampt a reuerent impression, euen in the vnreasonable creatures, working a dutifulnes in them towards their benefactours.
Nature it self hath stamped a reverent impression, even in the unreasonable creatures, working a dutifulness in them towards their benefactors.
n1 pn31 n1 vhz vvn dt j n1, av p-acp dt j n2, vvg dt n1 p-acp pno32 p-acp po32 n2.
(9) part (DIV1)
846
Image 102
1815
Esay prooues it to reprooue men, that somtimes shew thēselues worse then beasts.
Isaiah Proves it to reprove men, that sometimes show themselves Worse then beasts.
np1 vvz pn31 pc-acp vvi n2, cst av vvi px32 av-jc cs n2.
(9) part (DIV1)
846
Image 102
1816
The Oxe knoweth his owner, and the Asse his maisters crib, yet Israel knoweth not me. The Ox Knoweth his owner, and the Ass his masters crib, yet Israel Knoweth not me.
dt n1 vvz po31 n1, cc dt n1 po31 ng1 n1, av np1 vvz xx pno11.
(9) part (DIV1)
846
Image 102
1817
My people hau• forgotten him that made them. My people hau• forgotten him that made them.
po11 n1 n1 vvn pno31 cst vvd pno32.
(9) part (DIV1)
846
Image 102
1818
Though it were practised by a prophane man, yet was it a practise of Christianity, that which we read of Phillip King of Macedon:
Though it were practised by a profane man, yet was it a practice of Christianity, that which we read of Philip King of Macedon:
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(9) part (DIV1)
847
Image 102
1819
Hee caused this lesson of mortality, to bee euery morning sounded at his dore: Memento Philippe te esse hominem.
He caused this Lesson of mortality, to be every morning sounded At his door: Memento Philip te esse hominem.
pns31 vvd d n1 pp-f n1, pc-acp vbi d n1 vvn p-acp po31 n1: n1 np1 fw-la fw-la fw-la.
(9) part (DIV1)
847
Image 102
1820
This lesson did hee learne, euen in the morning, in the beginning of the day,
This Lesson did he Learn, even in the morning, in the beginning of the day,
d n1 vdd pns31 vvi, av p-acp dt n1, p-acp dt n-vvg pp-f dt n1,
(9) part (DIV1)
848
Image 102
1821
least his kingly tytles, and honours, and magnificence, might make him forget him selfe, as Coruinus forgot his name.
lest his kingly titles, and honours, and magnificence, might make him forget him self, as Corwin forgotten his name.
cs po31 j n2, cc n2, cc n1, vmd vvi pno31 vvi pno31 n1, c-acp np1 vvd po31 n1.
(9) part (DIV1)
848
Image 102
1822
Least hee might vvaxe insolent, and proude against GOD, lyke Nabuchadnezer, when hee ietted it in his royall Pallace at Babell.
lest he might wax insolent, and proud against GOD, like Nebuchadnezzar, when he jetted it in his royal Palace At Babel.
cs pns31 vmd vvi j, cc j p-acp np1, av-j np1, c-crq pns31 vvd pn31 p-acp po31 j n1 p-acp np1.
(9) part (DIV1)
849
Image 102
1823
Or like Alexander, Sonne to this King Phillippe, who after this, farre vnlyke his Father, being rapt away with the high conceite of honour, termed himselfe a God.
Or like Alexander, Son to this King Phillip, who After this, Far unlike his Father, being rapt away with the high conceit of honour, termed himself a God.
cc j np1, n1 p-acp d n1 np1, r-crq p-acp d, av-j av-j po31 n1, vbg vvn av p-acp dt j n1 pp-f n1, vvd px31 dt n1.
(9) part (DIV1)
850
Image 102
1824
To verifie that, which hath beene long agoe fore-tolde by the propheticall King: Man being in honour, may be compared to the beasts that perrish.
To verify that, which hath been long ago foretold by the prophetical King: Man being in honour, may be compared to the beasts that perish.
p-acp vvi d, r-crq vhz vbn av-j av vvd p-acp dt j n1: n1 vbg p-acp n1, vmb vbi vvn p-acp dt n2 cst vvb.
(9) part (DIV1)
850
Image 102
1825
This consideration of a mans selfe, it is the very eye of the soule, vvhereby shee looketh and pryeth into her vvhole estate.
This consideration of a men self, it is the very eye of the soul, whereby she looks and pryeth into her Whole estate.
d n1 pp-f dt ng1 n1, pn31 vbz dt j n1 pp-f dt n1, c-crq pns31 vvz cc vvz p-acp po31 j-jn n1.
(9) part (DIV1)
851
Image 102
1826
It is the very doore of humility:
It is the very door of humility:
pn31 vbz dt j n1 pp-f n1:
(9) part (DIV1)
852
Image 102
1827
and where it is soundly planted in any religious Christian, it so beauti•ieth and inuesteth him, that he shall seeme no other than a verie liuely resemblance of Christ our Lord, svvadled vp in cloutes, and layde in a manger.
and where it is soundly planted in any religious Christian, it so beauti•ieth and investeth him, that he shall seem no other than a very lively resemblance of christ our Lord, swaddled up in clouts, and laid in a manger.
cc c-crq pn31 vbz av-j vvn p-acp d j njp, pn31 av vvz cc vvz pno31, cst pns31 vmb vvi dx n-jn cs dt j j n1 pp-f np1 po12 n1, vvd a-acp p-acp n2, cc vvn p-acp dt n1.
(9) part (DIV1)
852
Image 102
1828
This consideration was in Dauid, when looking first vppon him-selfe: hee after looked vp to GOD, and exclaymed with a rauishing kinde of admiration.
This consideration was in David, when looking First upon himself: he After looked up to GOD, and exclaimed with a ravishing kind of admiration.
d n1 vbds p-acp np1, c-crq vvg ord p-acp px31: pns31 a-acp vvd a-acp p-acp np1, cc vvd p-acp dt vvg n1 pp-f n1.
(9) part (DIV1)
853
Image 102
1829
(O Lord) what is man, that thou shouldst be so mindfull of him: or what is this mortall generation, that thou shouldst so graciously visite it. (Oh Lord) what is man, that thou Shouldst be so mindful of him: or what is this Mortal generation, that thou Shouldst so graciously visit it.
(uh n1) q-crq vbz n1, cst pns21 vmd2 vbi av j pp-f pno31: cc r-crq vbz d j-jn n1, cst pns21 vmd2 av av-j vvi pn31.
(9) part (DIV1)
853
Image 102
1830
And agayne, in a greater measure of humility, in the two and twentieth Psalm: hee calles hym-selfe a vvorme, and no man.
And again, in a greater measure of humility, in the two and twentieth Psalm: he calls himself a worm, and no man.
cc av, p-acp dt jc n1 pp-f n1, p-acp dt crd cc ord n1: pns31 vvz n1 dt n1, cc dx n1.
(9) part (DIV1)
854
Image 102
1831
I haue saide to corruption, thou art my Father, and to rottennes, thou art my mother. I have said to corruption, thou art my Father, and to rottenness, thou art my mother.
pns11 vhb vvd p-acp n1, pns21 vb2r po11 n1, cc p-acp n1, pns21 vb2r po11 n1.
(9) part (DIV1)
855
Image 102
1832
Moses the seruant of God, and the meekest man vppon the earth, thought there could be no greater argument of perswasion to draw the Israelites to the true seruice of God,
Moses the servant of God, and the Meekest man upon the earth, Thought there could be no greater argument of persuasion to draw the Israelites to the true service of God,
np1 dt n1 pp-f np1, cc dt js n1 p-acp dt n1, vvd a-acp vmd vbi dx jc n1 pp-f n1 pc-acp vvi dt np2 p-acp dt j n1 pp-f np1,
(9) part (DIV1)
856
Image 103
1833
than this we now speake of, being taken from the person of man.
than this we now speak of, being taken from the person of man.
cs d pns12 av vvi pp-f, vbg vvn p-acp dt n1 pp-f n1.
(9) part (DIV1)
856
Image 103
1834
I haue chosen thee from among all Nations vnder heauen, to be a peculier people to my selfe: I have chosen thee from among all nations under heaven, to be a peculiar people to my self:
pns11 vhb vvn pno21 p-acp p-acp d n2 p-acp n1, pc-acp vbi dt j n1 p-acp po11 n1:
(9) part (DIV1)
856
Image 103
1835
therefore thou shalt obserue all my ordinances to doe them: Therefore thou shalt observe all my ordinances to do them:
av pns21 vm2 vvi d po11 n2 pc-acp vdi pno32:
(9) part (DIV1)
856
Image 103
1836
And againe, in the 40. of Exodus, Thou art my first borne, &c. Therefore I looke that thou obserue my commaundements.
And again, in the 40. of Exodus, Thou art my First born, etc. Therefore I look that thou observe my Commandments.
cc av, p-acp dt crd pp-f fw-la, pns21 vb2r po11 ord vvn, av av pns11 vvb cst pns21 vvb po11 n2.
(9) part (DIV1)
856
Image 103
1837
A certaine deuoute man was woont to thanke God for three things First, for that God had made him a reasonable creature, not a beast.
A certain devout man was wont to thank God for three things First, for that God had made him a reasonable creature, not a beast.
dt j j n1 vbds vvn pc-acp vvi np1 p-acp crd n2 ord, c-acp cst np1 vhd vvn pno31 dt j n1, xx dt n1.
(9) part (DIV1)
857
Image 103
1838
2. For making him a man, and not a woman. 3. For making him a Christian man.
2. For making him a man, and not a woman. 3. For making him a Christian man.
crd p-acp vvg pno31 dt n1, cc xx dt n1. crd p-acp vvg pno31 dt njp n1.
(9) part (DIV1)
859
Image 103
1839
Where this or the like cōsideration goeth before, there sinne and sathan following after, can no more preuaile against thee,
Where this or the like consideration Goes before, there sin and sathan following After, can no more prevail against thee,
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(9) part (DIV1)
861
Image 103
1840
than the Philistines could against Sampson, whē he brake the cords.
than the philistines could against Sampson, when he brake the cords.
cs dt njp2 vmd p-acp np1, c-crq pns31 vvd dt n2.
(9) part (DIV1)
861
Image 103
1841
I say, if wee doe but consider, what wee are, how weake and corruptible we are,
I say, if we do but Consider, what we Are, how weak and corruptible we Are,
pns11 vvb, cs pns12 vdb p-acp vvi, r-crq pns12 vbr, c-crq j cc j pns12 vbr,
(9) part (DIV1)
862
Image 103
1842
and what great thinges notwithstanding God hath done for vs, in making vs of nothing, giuing vs the whole worlde to commaund, and the creatures in it;
and what great things notwithstanding God hath done for us, in making us of nothing, giving us the Whole world to command, and the creatures in it;
cc r-crq j n2 p-acp np1 vhz vdn p-acp pno12, p-acp vvg pno12 pp-f pix, vvg pno12 dt j-jn n1 pc-acp vvi, cc dt n2 p-acp pn31;
(9) part (DIV1)
862
Image 103
1843
the sunne to shine to vs, the fire to warme vs, the earth to beare vs, beastes, fowles,
the sun to shine to us, the fire to warm us, the earth to bear us, beasts, fowls,
dt n1 pc-acp vvi p-acp pno12, dt n1 pc-acp vvi pno12, dt n1 pc-acp vvi pno12, n2, n2,
(9) part (DIV1)
862
Image 103
1844
and fishes to feede vs. These, and a thousand times greater things than these, beeing duly considered, must needes produce in vs an effectuall operation,
and Fish to feed us These, and a thousand times greater things than these, being duly considered, must needs produce in us an effectual operation,
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(9) part (DIV1)
862
Image 103
1845
for performance of this righteousnes we speake of.
for performance of this righteousness we speak of.
p-acp n1 pp-f d n1 pns12 vvb pp-f.
(9) part (DIV1)
862
Image 103
1846
God being so mindful of vs, should force vs to bee mindfull of him, in the carefull practise of his commaundementes.
God being so mindful of us, should force us to be mindful of him, in the careful practice of his Commandments.
np1 vbg av j pp-f pno12, vmd vvi pno12 pc-acp vbi j pp-f pno31, p-acp dt j n1 pp-f po31 n2.
(9) part (DIV1)
863
Image 103
1847
And thus much for the first argument, drawne from the person of our selues. The second argument is taken from the person of God:
And thus much for the First argument, drawn from the person of our selves. The second argument is taken from the person of God:
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(9) part (DIV1)
863
Image 103
1848
noted in the word shalt not. Before God had published the commandements, he pressed them with this speciall charge.
noted in the word shalt not. Before God had published the Commandments, he pressed them with this special charge.
vvn p-acp dt n1 vm2 xx. p-acp np1 vhd vvn dt n2, pns31 vvd pno32 p-acp d j n1.
(9) part (DIV1)
864
Image 103
1849
I am Lord that brought thee out of the land of Aegipt, &c. Wherein thou wast a staanger 400. yeares.I am Lord that brought thee out of the land of Egypt, etc. Wherein thou wast a staanger 400. Years.
pns11 vbm n1 cst vvd pno21 av pp-f dt n1 pp-f np1, av c-crq pns21 vbd2s dt n1 crd n2.
(9) part (DIV1)
865
Image 103
1850
Therefore bee carefull to doe my commandements.
Therefore be careful to do my Commandments.
av vbb j pc-acp vdi po11 n2.
(9) part (DIV1)
865
Image 103
1851
And the same againe is repeated, in the second of Leuit. I am the Lord who brought thee, &c. Twice seauen times these wordes are repeated in the nineteenth of Leuitticus:
And the same again is repeated, in the second of Levites I am the Lord who brought thee, etc. Twice seauen times these words Are repeated in the nineteenth of Leviticus:
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(9) part (DIV1)
866
Image 103
1852
I am the Lorde. Yee shall not turne to I••lls: I am the Lorde. Yee shall not steale, nor doe wrong to your neighbours: I am the Lord. Ye shall not turn to I••lls: I am the Lord. Ye shall not steal, nor do wrong to your neighbours:
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(9) part (DIV1)
867
Image 104
1853
I am the Lord, &c. Thou shalt not walke about with tales among my people, I am the Lord. I am the Lord, etc. Thou shalt not walk about with tales among my people, I am the Lord.
pns11 vbm dt n1, av pns21 vm2 xx vvi a-acp p-acp n2 p-acp po11 n1, pns11 vbm dt n1.
(9) part (DIV1)
867
Image 104
1854
The originall vvord is Iehouah: which signifieth the verie essence of GOD. NONLATINALPHABET, quam colunt Angeli, obseruant •npi•, osculatur vniuersitatis natura.
The original word is Jehovah: which signifies the very essence of GOD., quam colunt Angeli, observant •npi•, osculatur vniuersitatis Nature.
dt j-jn n1 vbz np1: r-crq vvz dt j n1 pp-f np1., fw-la fw-la fw-la, j n1, fw-la fw-la fw-la.
(9) part (DIV1)
868
Image 104
1855
Thys vvorde is lefte vntranslated in Scripture, in respect of the maiestie thereof. Saint Augustine sayth:
This word is left untranslated in Scripture, in respect of the majesty thereof. Saint Augustine say:
d n1 vbz vvn vvn p-acp n1, p-acp n1 pp-f dt n1 av. n1 np1 vvz:
(9) part (DIV1)
869
Image 104
1856
That certayne wordes are not alwayes to bee translated, eyther propter maiorem sanctuatem, as the vvoorde H•leilutah, and Amen. Or because they cannot significantlie bee translated into another tongue: as Osanna, Racha.
That certain words Are not always to be translated, either propter maiorem sanctuatem, as the word H•leilutah, and Amen. Or Because they cannot significantly be translated into Another tongue: as Hosanna, Racha.
cst j n2 vbr xx av pc-acp vbi vvn, d fw-la fw-la fw-la, p-acp dt n1 np1, cc uh-n. cc c-acp pns32 vmbx av-j vbi vvn p-acp j-jn n1: c-acp np1, np1.
(9) part (DIV1)
870
Image 104
1857
The maiesticall name of God being examined in the weights of the Sanctuarie, it is able to strike a terrour in the hearts of them, who shall violate this law.
The majestical name of God being examined in the weights of the Sanctuary, it is able to strike a terror in the hearts of them, who shall violate this law.
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(9) part (DIV1)
871
Image 104
1858
VVhen Moses came to Pharaoh, hee came vnto him in the person of God, and said, Thus saith the Lord. Exod. •.
When Moses Come to Pharaoh, he Come unto him in the person of God, and said, Thus Says the Lord. Exod •.
c-crq np1 vvd p-acp np1, pns31 vvd p-acp pno31 p-acp dt n1 pp-f np1, cc vvd, av vvz dt n1. np1 •.
(9) part (DIV1)
872
Image 104
1859
And the booke of GOD in many places vseth the name of God, as a speciall motiue to drawe men to obedience:
And the book of GOD in many places uses the name of God, as a special motive to draw men to Obedience:
cc dt n1 pp-f np1 p-acp d n2 vvz dt n1 pp-f np1, c-acp dt j n1 pc-acp vvi n2 p-acp n1:
(9) part (DIV1)
873
Image 104
1860
Deus exercituum: Hee that sitteth betweene the Cherubines: Hee that turneth the floods into a Wildernes, and dryeth vp the water-springs: Deus Exercituum: He that Sitteth between the Cherubim: He that turns the floods into a Wilderness, and drieth up the water-springs:
fw-la fw-la: pns31 cst vvz p-acp dt n2: pns31 cst vvz dt n2 p-acp dt n1, cc vvz a-acp dt n2:
(9) part (DIV1)
873
Image 104
1861
Hee that sittes amidst the golden candlestickes, arayed in a golden garment, downe to the feet,
He that sits amid the golden candlesticks, arrayed in a golden garment, down to the feet,
pns31 cst vvz p-acp dt j n2, vvn p-acp dt j n1, a-acp p-acp dt n2,
(9) part (DIV1)
873
Image 104
1862
and girt about the pappes with a golden girdle. Whose head and hayre were white as wooll, and his eyes a flaming fire. Reuel. 1.and girded about the paps with a golden girdle. Whose head and hair were white as wool, and his eyes a flaming fire. Revel. 1.
cc vvn p-acp dt n2 p-acp dt j n1. rg-crq n1 cc n1 vbdr j-jn c-acp n1, cc po31 n2 dt j-vvg n1. vvb. crd
(9) part (DIV1)
873
Image 104
1863
And againe, He that hath the sword with two edges. I am he that hath Celsitudinē dignitatis. Rectitudinē v•ritatis. Magnitudinē potestatis Fortitudinē firmitatis.
And again, He that hath the sword with two edges. I am he that hath Celsitudinem dignitatis. Rectitudinē v•ritatis. Magnitudinē potestatis Fortitudinē firmitatis.
cc av, pns31 cst vhz dt n1 p-acp crd n2. pns11 vbm pns31 cst vhz vvn fw-la. fw-la fw-la. fw-la fw-la fw-la fw-la.
(9) part (DIV1)
874
Image 104
1864
Vnconquerable truth it selfe, power it selfe immutable. I am he who haue Condicionem liberiorem. Dilectionem vberiorem. Praelationem superiorem.
Unconquerable truth it self, power it self immutable. I am he who have Condicionem liberiorem. Dilectionem vberiorem. Praelationem superiorem.
j-u n1 pn31 n1, n1 pn31 n1 j. pns11 vbm pns31 zz vhb fw-la fw-la. fw-la fw-la. fw-la fw-la.
(9) part (DIV1)
876
Image 104
1865
And therfore you are to respect my laws; as if hee should haue sayde:
And Therefore you Are to respect my laws; as if he should have said:
cc av pn22 vbr pc-acp vvi po11 n2; c-acp cs pns31 vmd vhi vvn:
(9) part (DIV1)
878
Image 105
1866
All these circumstances of maiestie, doe euidently declare, and clearely prooue to the eyes and eares of all the world, that I am the Lorde Iehouah.
All these Circumstances of majesty, do evidently declare, and clearly prove to the eyes and ears of all the world, that I am the Lord Jehovah.
d d n2 pp-f n1, vdb av-j vvi, cc av-j vvi p-acp dt n2 cc n2 pp-f d dt n1, cst pns11 vbm dt n1 np1.
(9) part (DIV1)
878
Image 105
1867
I am God alone, and there is no other besides me. I am God alone, and there is no other beside me.
pns11 vbm np1 av-j, cc pc-acp vbz dx j-jn p-acp pno11.
(9) part (DIV1)
878
Image 105
1868
Therefore thou shalt not violate any of my lawes, nor shalt thou transgresse in the least of my commandements.
Therefore thou shalt not violate any of my laws, nor shalt thou transgress in the least of my Commandments.
av pns21 vm2 xx vvi d pp-f po11 n2, ccx vm2 pns21 vvi p-acp dt ds pp-f po11 n2.
(9) part (DIV1)
878
Image 105
1869
Thou shalt not walke about with tales among my people. And thus much briefely for the second argument, taken from the person of God.Thou shalt not walk about with tales among my people. And thus much briefly for the second argument, taken from the person of God.
pns21 vm2 xx vvi a-acp p-acp n2 p-acp po11 n1. cc av av-d av-j p-acp dt ord n1, vvn p-acp dt n1 pp-f np1.
(9) part (DIV1)
878
Image 105
1870
Hauing thus proceeded by these two motiues, to the charge of this cōmaundement, he comes in order to the substance or matter of the same.
Having thus proceeded by these two motives, to the charge of this Commandment, he comes in order to the substance or matter of the same.
vhg av vvn p-acp d crd n2, p-acp dt n1 pp-f d n1, pns31 vvz p-acp n1 p-acp dt n1 cc n1 pp-f dt d.
(9) part (DIV1)
879
Image 105
1871
Thou shalt not goe about with tales. &c. The principall matter heere forbidden by expresse words in this commandement, is, the carrying of tales.
Thou shalt not go about with tales. etc. The principal matter Here forbidden by express words in this Commandment, is, the carrying of tales.
pns21 vm2 xx vvi a-acp p-acp n2. av dt j-jn n1 av vvn p-acp j n2 p-acp d n1, vbz, dt vvg pp-f n2.
(9) part (DIV1)
879
Image 105
1872
There are many sorts of passengers, that doe intercourse betweene man & man.
There Are many sorts of passengers, that do intercourse between man & man.
pc-acp vbr d n2 pp-f n2, cst vdb n1 p-acp n1 cc n1.
(9) part (DIV1)
881
Image 105
1873
Princes haue their Embassadours, that eyther doe denounce open warre and hostility, or else doe intreate for peace.
Princes have their ambassadors, that either do denounce open war and hostility, or Else do entreat for peace.
n2 vhb po32 n2, cst d vdb vvi j n1 cc n1, cc av vdb vvi p-acp n1.
(9) part (DIV1)
882
Image 105
1874
Noble men haue their attedants and followers, that post it vpon their maisters affaires, in executing theyr commaundements.
Noble men have their attedants and followers, that post it upon their masters affairs, in executing their Commandments.
j n2 vhb po32 n2 cc n2, cst n1 pn31 p-acp po32 ng1 n2, p-acp vvg po32 n2.
(9) part (DIV1)
883
Image 105
1875
Ministers, are Gods messengers, to preach good tydings, the glad tydinges of the gospell: thereby to reconcile sinners vnto God, through the word of reconciliation.
Ministers, Are God's messengers, to preach good tidings, the glad tidings of the gospel: thereby to reconcile Sinners unto God, through the word of reconciliation.
vvz, vbr n2 n2, pc-acp vvi j n2, dt j n2 pp-f dt n1: av pc-acp vvi n2 p-acp np1, p-acp dt n1 pp-f n1.
(9) part (DIV1)
884
Image 105
1876
Merchants haue theyr Factours on thys side and beyond the Seas, which transport newes and other matter concerning theyr traffique. &c.
Merchant's have their Factors on this side and beyond the Seas, which transport news and other matter Concerning their traffic. etc.
n2 vhb po32 n2 p-acp d n1 cc p-acp dt n2, r-crq vvb n1 cc j-jn n1 vvg po32 n1. av
(9) part (DIV1)
885
Image 105
1877
Priuate men haue some or other theyr friendes, to carry theyr minde in theyr desires what-soeuer,
Private men have Some or other their Friends, to carry their mind in their Desires whatsoever,
j n2 vhb d cc j-jn po32 n2, pc-acp vvi po32 n1 p-acp po32 n2 r-crq,
(9) part (DIV1)
886
Image 105
1878
whether it be by mouth or by letter, to such as they would acquaint with theyr busines, beeing separated by distance of place.
whither it be by Mouth or by Letter, to such as they would acquaint with their business, being separated by distance of place.
cs pn31 vbb p-acp n1 cc p-acp n1, p-acp d c-acp pns32 vmd vvi p-acp po32 n1, vbg vvn p-acp n1 pp-f n1.
(9) part (DIV1)
886
Image 105
1879
None of these are charged in this commaundement, it concernes them not: and yet they are such as carry and reca•y.
None of these Are charged in this Commandment, it concerns them not: and yet they Are such as carry and reca•y.
pi pp-f d vbr vvn p-acp d n1, pn31 vvz pno32 xx: cc av pns32 vbr d c-acp vvi cc vvi.
(9) part (DIV1)
887
Image 105
1880
They are a kinde of people that passe & repasse, still going, and returning, and walking about from man to man,
They Are a kind of people that pass & repass, still going, and returning, and walking about from man to man,
pns32 vbr dt n1 pp-f n1 cst vvb cc vvi, av vvg, cc vvg, cc vvg a-acp p-acp n1 p-acp n1,
(9) part (DIV1)
887
Image 105
1881
and from house to house, and from citty to citty, euen through the world.
and from house to house, and from City to City, even through the world.
cc p-acp n1 p-acp n1, cc p-acp n1 p-acp n1, av p-acp dt n1.
(9) part (DIV1)
887
Image 105
1882
No post, no passenger, no trauailer, nor no Embassadour in the world, euer carried about him a larger commission or pasport, then these we speake of;
No post, no Passenger, no traveler, nor no Ambassador in the world, ever carried about him a larger commission or passport, then these we speak of;
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(9) part (DIV1)
888
Image 106
1883
nay, whom God especially noteth by expresse name: those that walk about with tales among the people.
nay, whom God especially notes by express name: those that walk about with tales among the people.
uh-x, ro-crq np1 av-j vvz p-acp j n1: d cst vvb a-acp p-acp n2 p-acp dt n1.
(9) part (DIV1)
888
Image 106
1884
Princes Embassadours are necessarie instruments, and without such exercising theyr places and offices in all dutifull dilligence & fidelity, the state of kingdoms can not be maintained.
Princes ambassadors Are necessary Instruments, and without such exercising their places and Offices in all dutiful diligence & Fidis, the state of kingdoms can not be maintained.
n2 n2 vbr j n2, cc p-acp d vvg po32 n2 cc n2 p-acp d j n1 cc n1, dt n1 pp-f n2 vmb xx vbi vvn.
(9) part (DIV1)
889
Image 106
1885
Noble men, Merchants, Ministers, & priuate men, are special members of the body politick, & they may lawfully vse others theyr followers to walke about for the executing & effecting of their honest desires:
Noble men, Merchant's, Ministers, & private men, Are special members of the body politic, & they may lawfully use Others their followers to walk about for the executing & effecting of their honest Desires:
j n2, n2, n2, cc j n2, vbr j n2 pp-f dt n1 j, cc pns32 vmb av-j vvi n2-jn po32 n2 pc-acp vvi a-acp p-acp dt n-vvg cc vvg pp-f po32 j n2:
(9) part (DIV1)
889
Image 106
1886
but these Tale-bearers are vtterly to be condemned, for that they run before they be sent,
but these Talebearers Are utterly to be condemned, for that they run before they be sent,
cc-acp d n2 vbr av-j pc-acp vbi vvn, c-acp cst pns32 vvb c-acp pns32 vbb vvn,
(9) part (DIV1)
889
Image 106
1887
and doe deuise all the meanes they can to breed dislention, and hatred betweene men.
and do devise all the means they can to breed dislention, and hatred between men.
cc vdb vvi d dt n2 pns32 vmb pc-acp vvi n1, cc n1 p-acp n2.
(9) part (DIV1)
889
Image 106
1888
Where the Bee drawes forth honny, these like Spyders suck out poyson, and with the same as by a generall contagion, do seeke to infect the whole world. Theyr names disery their natures.
Where the Bee draws forth honey, these like Spiders suck out poison, and with the same as by a general contagion, do seek to infect the Whole world. Their names disery their nature's.
c-crq dt n1 vvz av n1, d j n2 vvi av n1, cc p-acp dt d c-acp p-acp dt j n1, vdb vvi pc-acp vvi dt j-jn n1. po32 n2 zz po32 n2.
(9) part (DIV1)
890
Image 106
1889
They are called in this place walkers about: beeing busie-bodies, they trouble them-selues and others with vnnecessary busines.
They Are called in this place walker's about: being busybodies, they trouble themselves and Others with unnecessary business.
pns32 vbr vvn p-acp d n1 ng1 a-acp: vbg n2, pns32 vvb px32 cc n2-jn p-acp j n1.
(9) part (DIV1)
891
Image 106
1890
No body bids them walke, and yet they walke. Sathans instruments are like sathan:
No body bids them walk, and yet they walk. Satan's Instruments Are like sathan:
uh-dx n1 vvz pno32 vvi, cc av pns32 vvb. npg1 n2 vbr av-j fw-ge:
(9) part (DIV1)
891
Image 106
1891
for in the second of Iob, when God asked him where hee had beene, his aunswere vvas.
for in the second of Job, when God asked him where he had been, his answer was.
c-acp p-acp dt ord pp-f np1, c-crq np1 vvd pno31 c-crq pns31 vhd vbn, po31 n1 vbds.
(9) part (DIV1)
892
Image 106
1892
I come from comp•ssing the world to and fro, & walking in it. I come from comp•ssing the world to and from, & walking in it.
pns11 vvb p-acp vvg dt n1 p-acp cc av, cc vvg p-acp pn31.
(9) part (DIV1)
892
Image 106
1893
And so heere the Tale-bearer suborned by sathan, hee comes from comp•ssing the worlde to and fro, and f•om walking in it.
And so Here the Talebearer suborned by sathan, he comes from comp•ssing the world to and from, and f•om walking in it.
cc av av dt n1 vvn p-acp fw-ge, pns31 vvz p-acp vvg dt n1 p-acp cc av, cc av vvg p-acp pn31.
(9) part (DIV1)
893
Image 106
1894
The deuill is the Muster-m••ster, and these be his souldiours.
The Devil is the Muster-m••ster, and these be his Soldiers.
dt n1 vbz dt j, cc d vbb po31 n2.
(9) part (DIV1)
894
Image 106
1895
••ee walkes in his greater circuite, and these in the lesser circuit, they runne to and fro, hee•e and there,
••ee walks in his greater circuit, and these in the lesser circuit, they run to and from, hee•e and there,
j n2 p-acp po31 jc n1, cc d p-acp dt jc n1, pns32 vvb p-acp cc av, n1 cc a-acp,
(9) part (DIV1)
894
Image 106
1896
and euery where, filling the Court, c•••e, and country.
and every where, filling the Court, c•••e, and country.
cc d c-crq, vvg dt n1, n1, cc n1.
(9) part (DIV1)
894
Image 106
1897
They walk from dore to do•e ▪ and from house to house, begging for •ales, 〈 ◊ 〉 thē the slarued beg for bread.
They walk from door to do•e ▪ and from house to house, begging for •ales, 〈 ◊ 〉 them the slarued beg for bred.
pns32 vvb p-acp n1 pc-acp vvi ▪ cc p-acp n1 p-acp n1, vvg p-acp n2, 〈 sy 〉 pno32 dt j-vvn vvb p-acp n1.
(9) part (DIV1)
895
Image 106
1898
There is no name in Scripture giuen to the deuill, but it may bee as s••ly giuen to these.
There is no name in Scripture given to the Devil, but it may be as s••ly given to these.
pc-acp vbz dx n1 p-acp n1 vvn p-acp dt n1, cc-acp pn31 vmb vbi a-acp av-j vvn p-acp d.
(9) part (DIV1)
896
Image 106
1899
He is called a Lyar, so are they, hee is called an Accusar ▪ so are they:
He is called a Liar, so Are they, he is called an Accusar ▪ so Are they:
pns31 vbz vvn dt n1, av vbr pns32, pns31 vbz vvn dt np1 ▪ av vbr pns32:
(9) part (DIV1)
896
Image 106
1900
hee is called an Aduersary, so are they, for they are like Ismaell, who was against all.
he is called an Adversary, so Are they, for they Are like Ishmael, who was against all.
pns31 vbz vvn dt n1, av vbr pns32, c-acp pns32 vbr av-j np1, r-crq vbds p-acp d.
(9) part (DIV1)
896
Image 106
1901
He in Saint Peters Epistle is called a Deuourer, and so are they. Note well Saint Peter his description of sathan, and see if they be not sathans.
He in Saint Peter's Epistle is called a Devourer, and so Are they. Note well Saint Peter his description of sathan, and see if they be not satan's.
pns31 p-acp n1 npg1 n1 vbz vvn dt n1, cc av vbr pns32. vvb av n1 np1 po31 n1 pp-f fw-ge, cc vvb cs pns32 vbb xx n2.
(9) part (DIV1)
897
Image 106
1902
Saint Peter saith, he goeth about: As the Keeper rayles in his Deere, so the deuill makes his raile about vs, to the end we may not escape him.
Saint Peter Says, he Goes about: As the Keeper rails in his Dear, so the Devil makes his rail about us, to the end we may not escape him.
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(9) part (DIV1)
899
Image 107
1903
And euen so do Tale-bearers goe about, as Saint Paul hath testifyed of them, beeing busie-bodies, they learn to goe about from house to house,
And even so do Talebearers go about, as Saint Paul hath testified of them, being busybodies, they Learn to go about from house to house,
cc av av vdb n2 vvi a-acp, c-acp n1 np1 vhz vvn pp-f pno32, vbg n2, pns32 vvb pc-acp vvi a-acp p-acp n1 p-acp n1,
(9) part (DIV1)
899
Image 107
1904
yea, they are not onely idle, but also pratlers, & speaking things that are not comly. 1. Tim. 5. 13. The second property of sathan is to roare in his walke:
yea, they Are not only idle, but also prattlers, & speaking things that Are not comely. 1. Tim. 5. 13. The second property of sathan is to roar in his walk:
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(9) part (DIV1)
899
Image 107
1905
hee goeth about like a roaring Lyon, and so dooth the Tale-teller roare as he walkes like a Lion:he Goes about like a roaring lion, and so doth the Taleteller roar as he walks like a lion:
pns31 vvz a-acp av-j dt j-vvg n1, cc av vdz dt n1 vvi c-acp pns31 vvz av-j dt n1:
(9) part (DIV1)
900
Image 107
1906
but indeed the most part of them are Lyonesses.
but indeed the most part of them Are Lionesses.
cc-acp av dt av-ds n1 pp-f pno32 vbr n2.
(9) part (DIV1)
900
Image 107
1907
They spare no words that may furnish the matter, before they will goe away vnheard, they wil make a double and treble repetion of that they speake.
They spare no words that may furnish the matter, before they will go away unheard, they will make a double and triple repetion of that they speak.
pns32 vvb dx n2 cst vmb vvi dt n1, c-acp pns32 vmb vvi av j, pns32 vmb vvi dt j-jn cc j n1 pp-f cst pns32 vvb.
(9) part (DIV1)
900
Image 107
1908
Thirdly, S. Peter saith the deuill seekes as he goeth, & so doe they:
Thirdly, S. Peter Says the Devil seeks as he Goes, & so do they:
ord, n1 np1 vvz dt n1 vvz c-acp pns31 vvz, cc av vdb pns32:
(9) part (DIV1)
901
Image 107
1909
they are as glad of a tale by the end, as a fryer of a pudding.
they Are as glad of a tale by the end, as a fryer of a pudding.
pns32 vbr a-acp j pp-f dt n1 p-acp dt n1, c-acp dt n1 pp-f dt n1.
(9) part (DIV1)
901
Image 107
1910
At last comes in, to deuoure: seeking whō he may deuoure: & there he ends: shewing that to deuoure is his purpose, and so to deuoure is their purpose.
At last comes in, to devour: seeking whom he may devour: & there he ends: showing that to devour is his purpose, and so to devour is their purpose.
p-acp ord vvz p-acp, pc-acp vvi: vvg qo-crq pns31 vmb vvi: cc a-acp pns31 vvz: vvg cst pc-acp vvi vbz po31 n1, cc av pc-acp vvi vbz po32 n1.
(9) part (DIV1)
902
Image 107
1911
The deuill hath a deepe swallowe, and therefore he is called Diabolos, quasi duo bols: he makes but two morsels of a man:
The Devil hath a deep swallow, and Therefore he is called Diabolos, quasi duo bols: he makes but two morsels of a man:
dt n1 vhz dt j-jn vvi, cc av pns31 vbz vvn fw-la, fw-la fw-la zz: pns31 vvz p-acp crd n2 pp-f dt n1:
(9) part (DIV1)
903
Image 107
1912
& in that respect hee may well be called a deuourer. No lesse deuourer is the tale-guest.
& in that respect he may well be called a devourer. No less devourer is the tale-guest.
cc p-acp d n1 pns31 vmb av vbi vvn dt n1. av-dx dc n1 vbz dt n1.
(9) part (DIV1)
903
Image 107
1913
For Salomon, the only experimented man of the world, he that cōsidered of al things, considered this also among rest.
For Solomon, the only experimented man of the world, he that considered of all things, considered this also among rest.
p-acp np1, dt j j-vvn n1 pp-f dt n1, pns31 cst vvn pp-f d n2, vvn d av p-acp n1.
(9) part (DIV1)
903
Image 107
1914
There is a generation (saith hee) of people, whose teeth are as swordes,
There is a generation (Says he) of people, whose teeth Are as swords,
pc-acp vbz dt n1 (vvz pns31) pp-f n1, rg-crq n2 vbr p-acp n2,
(9) part (DIV1)
904
Image 107
1915
and theyr chawes as kniues, to eate vp the afflicted out of the earth, and the poore frō among men.
and their chaws as knives, to eat up the afflicted out of the earth, and the poor from among men.
cc po32 vvz a-acp n2, pc-acp vvi a-acp dt j-vvn av pp-f dt n1, cc dt j p-acp p-acp n2.
(9) part (DIV1)
904
Image 107
1916
Other men carry their swordes by theyr sides, but these carry them in their mouthes, because they may draw them forth at their pleasure.
Other men carry their swords by their sides, but these carry them in their mouths, Because they may draw them forth At their pleasure.
j-jn n2 vvb po32 n2 p-acp po32 n2, cc-acp d vvb pno32 p-acp po32 n2, c-acp pns32 vmb vvi pno32 av p-acp po32 n1.
(9) part (DIV1)
905
Image 107
1917
These people are worse then Crowes:
These people Are Worse then Crows:
d n1 vbr av-jc cs n2:
(9) part (DIV1)
906
Image 107
1918
for they feede but vpon dead carkasses but these carriers of tales feede vpon them that are aliue.
for they feed but upon dead carcases but these carriers of tales feed upon them that Are alive.
c-acp pns32 vvb cc-acp p-acp j n2 p-acp d n2 pp-f n2 vvb p-acp pno32 cst vbr j.
(9) part (DIV1)
906
Image 107
1919
Like those Anth•opophagi, whō the Cospographers speake of, such as eate mans flesh. To cut vp the Anatomy, & to embowel it throughly for a cleerer viewe:
Like those Anth•opophagi, whom the Cospographers speak of, such as eat men Flesh. To Cut up the Anatomy, & to embowel it thoroughly for a clearer view:
j d n2, ro-crq dt n2 vvb pp-f, d c-acp vvi ng1 n1. pc-acp vvi a-acp dt n1, cc pc-acp vvi pn31 av-j p-acp dt jc n1:
(9) part (DIV1)
906
Image 107
1920
to what shall I liken this generation? They are like a moath:
to what shall I liken this generation? They Are like a moath:
p-acp r-crq vmb pns11 vvi d n1? pns32 vbr av-j dt j:
(9) part (DIV1)
907
Image 107
1921
as a moath eates a hole in cloath, so these eate holes in euery mans coate.
as a moath eats a hold in cloth, so these eat holes in every men coat.
c-acp dt j vvz dt n1 p-acp n1, av d vvb n2 p-acp d ng1 n1.
(9) part (DIV1)
907
Image 107
1922
To what shal I liken this generation they are like to the Camelion, which feedes onelie vpon the ayre:
To what shall I liken this generation they Are like to the Chameleon, which feeds only upon the air:
p-acp q-crq vmb pns11 vvi d n1 pns32 vbr av-j p-acp dt n1, r-crq vvz av-j p-acp dt n1:
(9) part (DIV1)
908
Image 108
1923
and so these tale guestes f•••e vppon the ayre, that is, the breath of men, and yet sometimes they draw soorth •roth from the k••chm.
and so these tale guests f•••e upon the air, that is, the breath of men, and yet sometime they draw forth •roth from the k••chm.
cc av d n1 n2 vbr p-acp dt n1, cst vbz, dt n1 pp-f n2, cc av av pns32 vvb av n1 p-acp dt n1.
(9) part (DIV1)
908
Image 108
1924
To what againe may I liken this generation:
To what again may I liken this generation:
p-acp r-crq av vmb pns11 vvi d n1:
(9) part (DIV1)
909
Image 108
1925
The Tale-bearer is like an Archer, men are his markes and euill reports are his arrowes:
The Talebearer is like an Archer, men Are his marks and evil reports Are his arrows:
dt n1 vbz av-j dt n1, n2 vbr po31 n2 cc j-jn n2 vbr po31 n2:
(9) part (DIV1)
909
Image 108
1926
and therefore saith the prophet, They bende theyr tongues like bowes to shoote out lyes. Dauid saith, the Angels pitch theyr campes about them that serue God, & deliuereth them.
and Therefore Says the Prophet, They bend their tongues like bows to shoot out lies. David Says, the Angels pitch their camps about them that serve God, & Delivereth them.
cc av vvz dt n1, pns32 vvi po32 n2 av-j n2 pc-acp vvi av vvz. np1 vvz, dt n2 vvb po32 n2 p-acp pno32 cst vvb np1, cc vvz pno32.
(9) part (DIV1)
909
Image 108
1927
But wee may say Tale-bearers pitch their campe• of lyes, & rumors, and slaunders, about them that feare God, and deuoureth them.
But we may say Talebearers pitch their campe• of lies, & rumours, and slanders, about them that Fear God, and devoureth them.
cc-acp pns12 vmb vvi n2 vvi po32 n1 pp-f n2, cc n2, cc n2, p-acp pno32 cst vvb np1, cc vvz pno32.
(9) part (DIV1)
910
Image 108
1928
These wicked Ismaelites, who oppose themselues against all the worlde, are by so much the more odious,
These wicked Ismaelites, who oppose themselves against all the world, Are by so much the more odious,
d j np2, r-crq vvb px32 p-acp d dt n1, vbr p-acp av av-d dt av-dc j,
(9) part (DIV1)
911
Image 108
1929
for that theyr chattering tongues offending all mens eares with a more then •ioting talkeatiuenes, can neuer come to a period, till they haue runne themselues cleane out of breath,
for that their chattering tongues offending all men's ears with a more then •ioting talkeatiuenes, can never come to a Period, till they have run themselves clean out of breath,
c-acp cst po32 j-vvg n2 vvg d ng2 n2 p-acp dt av-dc cs vvg n1, vmb av-x vvi p-acp dt n1, c-acp pns32 vhb vvn px32 av-j av pp-f n1,
(9) part (DIV1)
911
Image 108
1930
as they haue runne out of credite.
as they have run out of credit.
c-acp pns32 vhb vvn av pp-f n1.
(9) part (DIV1)
911
Image 108
1931
VVhen there shall be no men vpon the earth, then shall the slaunderer cease from slaundering.
When there shall be no men upon the earth, then shall the slanderer cease from slandering.
c-crq a-acp vmb vbi dx n2 p-acp dt n1, av vmb dt n1 vvb p-acp vvg.
(9) part (DIV1)
912
Image 108
1932
Hell, and the Tale-bearer are much alike: the one is neuer satisfied with sinners, the other with slaunders.
Hell, and the Talebearer Are much alike: the one is never satisfied with Sinners, the other with slanders.
n1, cc dt n1 vbr av-d av-j: dt pi vbz av vvn p-acp n2, dt j-jn p-acp n2.
(9) part (DIV1)
913
Image 108
1933
There is no way to bee rid of a slaunderer, but eyther by cutting out his tongue:
There is no Way to be rid of a slanderer, but either by cutting out his tongue:
pc-acp vbz dx n1 pc-acp vbi vvn pp-f dt n1, cc-acp d p-acp vvg av po31 n1:
(9) part (DIV1)
914
Image 108
1934
that though he can deuise and heare, yet he cannot vtter what hee hath heard or deuised.
that though he can devise and hear, yet he cannot utter what he hath herd or devised.
cst cs pns31 vmb vvi cc vvi, av pns31 vmbx vvi r-crq pns31 vhz vvn cc vvn.
(9) part (DIV1)
914
Image 108
1935
Or else, by shutting him out of all companie, that he might neyther heare nor see.
Or Else, by shutting him out of all company, that he might neither hear nor see.
cc av, p-acp vvg pno31 av pp-f d n1, cst pns31 vmd av-dx vvi ccx vvi.
(9) part (DIV1)
914
Image 108
1936
For as it was permitted to Abraham to see the smoake of Sodom, but Lot might not be pri•iledged to see it:
For as it was permitted to Abraham to see the smoke of Sodom, but Lot might not be pri•iledged to see it:
c-acp c-acp pn31 vbds vvn p-acp np1 pc-acp vvi dt n1 pp-f np1, cc-acp n1 vmd xx vbi vvn pc-acp vvi pn31:
(9) part (DIV1)
915
Image 108
1937
so hee that can make a vse of what is done, may be permitted to heare and see,
so he that can make a use of what is done, may be permitted to hear and see,
av pns31 cst vmb vvi dt n1 pp-f r-crq vbz vdn, vmb vbi vvn pc-acp vvi cc vvi,
(9) part (DIV1)
915
Image 108
1938
and to pry into the actions of men, but others may not:
and to pry into the actions of men, but Others may not:
cc pc-acp vvi p-acp dt n2 pp-f n2, cc-acp n2-jn vmb xx:
(9) part (DIV1)
915
Image 108
1939
for that they are like Spyders, which sucke vp nothing but poyson, euen out of the most wholesome hearbes that are.
for that they Are like Spiders, which suck up nothing but poison, even out of the most wholesome herbs that Are.
c-acp cst pns32 vbr j n2, r-crq n1 a-acp pix cc-acp n1, av av pp-f dt av-ds j n2 cst vbr.
(9) part (DIV1)
915
Image 108
1940
As the charitable peace-makers labour to breed peace, and good wil among men: so these make-bates straine their endeuours to sette men together by the eares.
As the charitable peacemakers labour to breed peace, and good will among men: so these Makebates strain their endeavours to Set men together by the ears.
p-acp dt j n2 vvb pc-acp vvi n1, cc j n1 p-acp n2: av d j n1 po32 n2 pc-acp vvi n2 av p-acp dt n2.
(9) part (DIV1)
916
Image 108
1941
They are alwaies sowing the seed of deuision betwixt one & another, as the enuious man sowed tāres in the husbandmans field while he slept.
They Are always sowing the seed of division betwixt one & Another, as the envious man sowed tanres in the husbandman's field while he slept.
pns32 vbr av vvg dt n1 pp-f n1 p-acp crd cc n-jn, c-acp dt j n1 vvn n2 p-acp dt ng1 n1 cs pns31 vvd.
(9) part (DIV1)
917
Image 109
1942
When men are sleeping, then bee these waking, and walking about like Nightcrowes, being ashamed the day should discouer them, because theyr deedes are euill.
When men Are sleeping, then be these waking, and walking about like Nightcrowes, being ashamed the day should discover them, Because their Deeds Are evil.
c-crq n2 vbr vvg, av vbb d vvg, cc vvg p-acp j n2, vbg j dt n1 vmd vvi pno32, c-acp po32 n2 vbr j-jn.
(9) part (DIV1)
918
Image 109
1943
These messengers of sathan, as they shew themselues vigilant and diligent, so are they pollitick withall,
These messengers of sathan, as they show themselves vigilant and diligent, so Are they politic withal,
d n2 pp-f fw-ge, c-acp pns32 vvb px32 j cc j, av vbr pns32 j av,
(9) part (DIV1)
919
Image 109
1944
and full of craft, like theyr crafts-maister the deuill.
and full of craft, like their craftsmaster the Devil.
cc j pp-f n1, av-j po32 n1 dt n1.
(9) part (DIV1)
919
Image 109
1945
For when they deliuer any matter of obloquy and manifest vntruth, they indent & couenaunt with the partie to whom they discouer it, that hee shall not bewray them,
For when they deliver any matter of obloquy and manifest untruth, they indent & Covenant with the party to whom they discover it, that he shall not bewray them,
p-acp c-crq pns32 vvb d n1 pp-f n1 cc j n1, pns32 vvi cc n1 p-acp dt n1 p-acp ro-crq pns32 vvb pn31, cst pns31 vmb xx vvi pno32,
(9) part (DIV1)
920
Image 109
1946
or make them the Authors of the report.
or make them the Authors of the report.
cc vvi pno32 dt n2 pp-f dt n1.
(9) part (DIV1)
920
Image 109
1947
And all to blinde the truth, and to stop all the meanes whereby it may be found out.
And all to blind the truth, and to stop all the means whereby it may be found out.
cc d pc-acp vvi dt n1, cc pc-acp vvi d dt n2 c-crq pn31 vmb vbi vvn av.
(9) part (DIV1)
920
Image 109
1948
If men woulde be aduised to take heede howe they entertaine such idle circumcelians, or if they did but publish their names to the world, much contention and hatred would be slopped.
If men would be advised to take heed how they entertain such idle circumcelians, or if they did but publish their names to the world, much contention and hatred would be slopped.
cs n2 vmd vbi vvn pc-acp vvi n1 c-crq pns32 vvb d j n2, cc cs pns32 vdd p-acp vvi po32 n2 p-acp dt n1, d n1 cc n1 vmd vbi vvd.
(9) part (DIV1)
921
Image 109
1949
The Tale-hearer is as much in some respects to be cōdemned as the Tale-bearer.
The Tale-hearer is as much in Some respects to be condemned as the Talebearer.
dt n1 vbz p-acp av-d p-acp d n2 pc-acp vbi vvn p-acp dt n1.
(9) part (DIV1)
922
Image 109
1950
For many are light of hearing, and are apt to receiue with open eares what-soeuer is told them by whisperers, and flatterers, and the like.
For many Are Light of hearing, and Are apt to receive with open ears whatsoever is told them by whisperers, and Flatterers, and the like.
p-acp d vbr j pp-f vvg, cc vbr j pc-acp vvi p-acp j n2 r-crq vbz vvn pno32 p-acp n2, cc n2, cc dt j.
(9) part (DIV1)
922
Image 109
1951
As the Athenians gaue themselues to heare newes, so doe these to heare tales.
As the Athenians gave themselves to hear news, so do these to hear tales.
p-acp dt njp2 vvd px32 pc-acp vvi n1, av vdb d pc-acp vvi n2.
(9) part (DIV1)
922
Image 109
1952
Micah was not halfe so willing to entertaine a Leuit, as a number be nowe to entertaine tale-guests.
micah was not half so willing to entertain a Levit, as a number be now to entertain tale-guests.
np1 vbds xx j-jn av j pc-acp vvi dt n1, c-acp dt n1 vbb av pc-acp vvi n2.
(9) part (DIV1)
923
Image 109
1953
Others be so light of credit, that whatsoeuer they heare told, that they beleeue, and do so beleeue the first tale, that they wil not beleeue the second:
Others be so Light of credit, that whatsoever they hear told, that they believe, and do so believe the First tale, that they will not believe the second:
ng2-jn vbb av j pp-f n1, cst r-crq pns32 vvb vvn, cst pns32 vvb, cc vdb av vvi dt ord n1, cst pns32 vmb xx vvi dt ord:
(9) part (DIV1)
924
Image 109
1954
and these are homines altera tantum parte auriti. And they deserue to haue but one eare, that will not heare with both.
and these Are homines altera Tantum parte auriti. And they deserve to have but one ear, that will not hear with both.
cc d vbr fw-la fw-la fw-la fw-la fw-la. cc pns32 vvb pc-acp vhi p-acp crd n1, cst vmb xx vvi p-acp d.
(9) part (DIV1)
924
Image 109
1955
A third sort there is which is worst of all, some are so wayward and so froward, that they wil neuer or very hardly be reconciled after they haue beene once prepossest with sinister reports.
A third sort there is which is worst of all, Some Are so wayward and so froward, that they will never or very hardly be reconciled After they have been once prepossessed with sinister reports.
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(9) part (DIV1)
925
Image 109
1956
And this varietie of ill-affected humors in men, spring all from the Tale-bearer, or from the back-byter, who cannot in anie wise brooke that peace should rest among men.
And this variety of ill-affected humours in men, spring all from the Talebearer, or from the back-byter, who cannot in any wise brook that peace should rest among men.
cc d n1 pp-f j n2 p-acp n2, vvb d p-acp dt n1, cc p-acp dt j, r-crq vmbx p-acp d j n1 cst n1 vmd vvi p-acp n2.
(9) part (DIV1)
926
Image 109
1957
When the Lord had determined Achabs fall, a spirit came foorth and stoode before the Lord,
When the Lord had determined Ahab's fallen, a Spirit Come forth and stood before the Lord,
c-crq dt n1 vhd vvn n2 vvi, dt n1 vvd av cc vvd p-acp dt n1,
(9) part (DIV1)
927
Image 109
1958
and said, I will goe foorth and bee a lying spirit in the mouth of all his prophets.
and said, I will go forth and be a lying Spirit in the Mouth of all his Prophets.
cc vvd, pns11 vmb vvi av cc vbb dt j-vvg n1 p-acp dt n1 pp-f d po31 n2.
(9) part (DIV1)
927
Image 109
1959
So the Tale-teller, he also stands vp like a speedie messenger, & he like a lying spyrit, possesseth both the mouthes and harts of all men, to make them fall.
So the Taleteller, he also Stands up like a speedy Messenger, & he like a lying spyrit, Possesses both the mouths and hearts of all men, to make them fallen.
av dt n1, pns31 av vvz a-acp av-j dt j n1, cc pns31 av-j dt j-vvg n1, vvz d dt n2 cc n2 pp-f d n2, pc-acp vvi pno32 vvi.
(9) part (DIV1)
928
Image 110
1960
If God should make vs see our countrey dispeopled, our Citties ransacked, and our houses spoyled,
If God should make us see our country dispeopled, our Cities ransacked, and our houses spoiled,
cs np1 vmd vvi pno12 vvi po12 n1 vvn, po12 n2 vvn, cc po12 n2 vvn,
(9) part (DIV1)
929
Image 110
1961
as GOD graunt our eyes may neuer see such ruines, wee might say, The enemy hath been here.
as GOD grant our eyes may never see such ruins, we might say, The enemy hath been Here.
c-acp np1 vvb po12 n2 vmb av-x vvi d n2, pns12 vmd vvi, dt n1 vhz vbn av.
(9) part (DIV1)
929
Image 110
1962
So when wee see our peace become confusion, our vnitie turned to enuy, our good lyking turned to froward grudging:
So when we see our peace become confusion, our unity turned to envy, our good liking turned to froward grudging:
av c-crq pns12 vvb po12 n1 vvi n1, po12 n1 vvd pc-acp vvi, po12 j n-vvg vvd p-acp j j-vvg:
(9) part (DIV1)
929
Image 110
1963
When friends become foes, and neighbours aduersaries one to another, vvee may well say, The Tale-bearer,
When Friends become foes, and neighbours Adversaries one to Another, we may well say, The Talebearer,
c-crq n2 vvb n2, cc n2 n2 crd p-acp n-jn, pns12 vmb av vvi, dt n1,
(9) part (DIV1)
929
Image 110
1964
or the slaunderer, or the back-byter hath beene heere. Thus are weeds sprung vp where grapes should haue beene planted.
or the slanderer, or the back-byter hath been Here. Thus Are weeds sprung up where grapes should have been planted.
cc dt n1, cc dt j vhz vbn av. av vbr n2 vvn a-acp c-crq n2 vmd vhi vbn vvn.
(9) part (DIV1)
929
Image 110
1965
But why goe I about to wash a Negro:
But why go I about to wash a Negro:
cc-acp q-crq vvb pns11 a-acp pc-acp vvi dt n1:
(9) part (DIV1)
931
Image 110
1966
vvho vvill still be blacke, though hee were washt vvith all the sope of the gospel.
who will still be black, though he were washed with all the soap of the gospel.
r-crq vmb av vbi j-jn, cs pns31 vbdr vvn p-acp d dt n1 pp-f dt n1.
(9) part (DIV1)
931
Image 110
1967
I doe but like him that purgeth and scoures a stinking channel, which the more it is stirred, the worse it sauours.
I do but like him that Purgeth and scours a stinking channel, which the more it is stirred, the Worse it savours.
pns11 vdb cc-acp av-j pno31 cst vvz cc vvz dt j-vvg n1, r-crq dt av-dc pn31 vbz vvn, dt jc pn31 vvz.
(9) part (DIV1)
932
Image 110
1968
Hee is yet as read•e to ba•kbite as before, and to returne me aslaunder for this his Anatomy.
He is yet as read•e to ba•kbite as before, and to return me aslaunder for this his Anatomy.
pns31 vbz av p-acp n1 pc-acp vvi c-acp a-acp, cc pc-acp vvi pno11 vvi p-acp d po31 n1.
(9) part (DIV1)
932
Image 110
1969
H•• scto pro certo, quod si cum stercore certo: Ʋinco seu vincor, semper eg• maculor.
H•• scto Pro certo, quod si cum stercore certo: Ʋinco seu vincor, semper eg• maculor.
np1 fw-la fw-la fw-la, fw-la fw-la fw-la fw-fr fw-la: np1 fw-la fw-fr, fw-la n1 fw-la.
(9) part (DIV1)
933
Image 110
1970
VVell, though hee be in this place but controlled the slying booke which Zachane speakes of in his fift chapter, the length whereof was twentie cubits,
Well, though he be in this place but controlled the slying book which Zachane speaks of in his fift chapter, the length whereof was twentie cubits,
av, cs pns31 vbb p-acp d n1 cc-acp vvd dt vvg n1 r-crq np1 vvz pp-f p-acp po31 ord n1, dt n1 c-crq vbds crd n2,
(9) part (DIV1)
935
Image 110
1971
& the breadth tenne cubites, euen the booke that containes the curses of the wicked, shall more largelie decypher him heereafter, in his full proportion.
& the breadth tenne cubits, even the book that contains the curses of the wicked, shall more largely decipher him hereafter, in his full proportion.
cc dt n1 crd n2, av-j dt n1 cst vvz dt n2 pp-f dt j, vmb av-dc av-j vvi pno31 av, p-acp po31 j n1.
(9) part (DIV1)
935
Image 110
1972
For enery one that slaundereth, shall be cut off, as well on this side as on that.
For enery one that Slandereth, shall be Cut off, as well on this side as on that.
p-acp d pi cst vvz, vmb vbi vvn a-acp, c-acp av p-acp d n1 c-acp p-acp d.
(9) part (DIV1)
936
Image 110
1973
And euery one that telleth tales, shall be cut off, as well on this side as on that.
And every one that Telleth tales, shall be Cut off, as well on this side as on that.
cc d pi cst vvz n2, vmb vbi vvn a-acp, c-acp av p-acp d n1 c-acp p-acp d.
(9) part (DIV1)
937
Image 110
1974
And it shall bee brought foorth, and it shall enter into the house of the s••underer,
And it shall be brought forth, and it shall enter into the house of the s••underer,
cc pn31 vmb vbi vvn av, cc pn31 vmb vvi p-acp dt n1 pp-f dt n1,
(9) part (DIV1)
938
Image 110
1975
and him that telleth tales, and him that delighteth to hatch lyes.
and him that Telleth tales, and him that delights to hatch lies.
cc pno31 cst vvz n2, cc pno31 cst vvz p-acp n1 vvz.
(9) part (DIV1)
938
Image 110
1976
And it shall remaine in the midst thereof, and it shall consume it with the Tymber thereof, and the stones thereof.
And it shall remain in the midst thereof, and it shall consume it with the Timber thereof, and the stones thereof.
cc pn31 vmb vvi p-acp dt n1 av, cc pn31 vmb vvi pn31 p-acp dt n1 av, cc dt n2 av.
(9) part (DIV1)
939
Image 110
1977
Thus as the Tale-bearer accuseth others, so haue I accused him:
Thus as the Talebearer Accuseth Others, so have I accused him:
av p-acp dt n1 vvz n2-jn, av vhb pns11 vvn pno31:
(9) part (DIV1)
940
Image 110
1978
and blazed him to the worlde, that yee may the rather beware of him, and shunne him nowe you know him.
and blazed him to the world, that ye may the rather beware of him, and shun him now you know him.
cc vvd pno31 p-acp dt n1, cst pn22 vmb dt av-c vvi pp-f pno31, cc vvi pno31 av pn22 vvb pno31.
(9) part (DIV1)
940
Image 110
1979
And when he shal intrude into your company, or presume to tread within your houses, ye may shut the doore against him,
And when he shall intrude into your company, or presume to tread within your houses, you may shut the door against him,
cc c-crq pns31 vmb vvi p-acp po22 n1, cc vvb pc-acp vvi p-acp po22 n2, pn22 vmb vvi dt n1 p-acp pno31,
(9) part (DIV1)
940
Image 111
1980
and be ready to giue him the like entertainement as Christ did to the deuil,
and be ready to give him the like entertainment as christ did to the Devil,
cc vbi j pc-acp vvi pno31 dt j n1 p-acp np1 vdd p-acp dt n1,
(9) part (DIV1)
940
Image 111
1981
whē he said, Auoyde sathan: & so you may say to this messenger of sathan, Auoyde Taleteller, come not at mee.
when he said, Avoid sathan: & so you may say to this Messenger of sathan, Avoid Taleteller, come not At me.
c-crq pns31 vvd, vvb fw-ge: cc av pn22 vmb vvi p-acp d n1 pp-f fw-ge, vvb n1, vvb xx p-acp pno11.
(9) part (DIV1)
940
Image 111
1982
Thou art the breeder of my trouble, and the Authour of my confusion.
Thou art the breeder of my trouble, and the Author of my confusion.
pns21 vb2r dt n1 pp-f po11 n1, cc dt n1 pp-f po11 n1.
(9) part (DIV1)
940
Image 111
1983
Thou commest as a friend, ful of •ayning •lattery, but I know thee to be a fiende,
Thou Comest as a friend, full of •ayning •lattery, but I know thee to be a fiend,
pns21 vv2 p-acp dt n1, j pp-f vvg n1, cc-acp pns11 vvb pno21 pc-acp vbi dt n1,
(9) part (DIV1)
941
Image 111
1984
and a mortall foe to me and mine. Therefore I defie thee, and do debar thee from my societie for euer.
and a Mortal foe to me and mine. Therefore I defy thee, and do debar thee from my society for ever.
cc dt j-jn n1 p-acp pno11 cc png11. av pns11 vvb pno21, cc vdb vvi pno21 p-acp po11 n1 c-acp av.
(9) part (DIV1)
941
Image 111
1985
Now then in time be warned:
Now then in time be warned:
av av p-acp n1 vbi vvn:
(9) part (DIV1)
942
Image 111
1986
all ye that haue lent diligent eares to such, beware how you pertake with theyr sinnes.
all you that have lent diligent ears to such, beware how you partake with their Sins.
d pn22 cst vhb vvn j n2 p-acp d, vvb c-crq pn22 vvb p-acp po32 n2.
(9) part (DIV1)
942
Image 111
1987
As no theefe woulde presume to steale without a receauer: so no Tale-bearer will presume to bring a tale, without a receauer.
As no thief would presume to steal without a receiver: so no Talebearer will presume to bring a tale, without a receiver.
p-acp dx n1 vmd vvi pc-acp vvi p-acp dt n1: av dx n1 vmb vvi pc-acp vvi dt n1, p-acp dt n1.
(9) part (DIV1)
943
Image 111
1988
Therefore as Christ warned his disciples: Beware how yee heare: So I say vnto you, Beware how you heare.
Therefore as christ warned his Disciples: Beware how ye hear: So I say unto you, Beware how you hear.
av c-acp np1 vvd po31 n2: vvb c-crq pn22 vvb: av pns11 vvb p-acp pn22, vvb c-crq pn22 vvb.
(9) part (DIV1)
943
Image 111
1989
Be not carryed away with euerie winde, be swift to heare good things.
Be not carried away with every wind, be swift to hear good things.
vbb xx vvn av p-acp d n1, vbb j pc-acp vvi j n2.
(9) part (DIV1)
944
Image 111
1990
If thou hast heard a slaunder against any, let it die with thee, and bee sure it shall not burst thee.
If thou hast herd a slander against any, let it die with thee, and be sure it shall not burst thee.
cs pns21 vh2 vvn dt n1 p-acp d, vvb pn31 vvi p-acp pno21, cc vbi j pn31 vmb xx vvi pno21.
(9) part (DIV1)
945
Image 111
1991
Blessed is the man that hath not offended in his tongue, nor hath fallen by the word of his mouth.
Blessed is the man that hath not offended in his tongue, nor hath fallen by the word of his Mouth.
vvn vbz dt n1 cst vhz xx vvn p-acp po31 n1, ccx vhz vvn p-acp dt n1 pp-f po31 n1.
(9) part (DIV1)
946
Image 111
1992
Peters persecution, and his deliuerance. ACTS. 12. 3. 4. 5. And when hee sawe it pleased the Iewes, hee proceeded further, he tooke Peter also. &c. From the •. verse to the 11. SAthan the Accuser of our bretheren, will euer stirre vp one or other to persecute the poore Church of Christ.
Peter's persecution, and his deliverance. ACTS. 12. 3. 4. 5. And when he saw it pleased the Iewes, he proceeded further, he took Peter also. etc. From the •. verse to the 11. SAthan the Accuser of our brethren, will ever stir up one or other to persecute the poor Church of christ.
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(10) part (DIV1)
946
Image 112
1993
He beganne with Adam our graundfather, euen in Paradice, prouoking him to eate of the forbidden siuite:
He began with Adam our grandfather, even in Paradise, provoking him to eat of the forbidden siuite:
pns31 vvd p-acp np1 po12 n1, av p-acp n1, vvg pno31 pc-acp vvi pp-f dt j-vvn n1:
(10) part (DIV1)
947
Image 112
1994
whereas it had beene told him before, In the day thou eatest thereof, thou shalt surely die.
whereas it had been told him before, In the day thou Eatest thereof, thou shalt surely die.
cs pn31 vhd vbn vvn pno31 a-acp, p-acp dt n1 pns21 vv2 av, pns21 vm2 av-j vvi.
(10) part (DIV1)
947
Image 112
1995
Hee proceeded further, and procured Caine to sley Abell: hee incensed •sau against Iacob, made Saul to persecute Dauid, sette Nabucadnezar against Daniell: Iesabell against Eliah:
He proceeded further, and procured Cain to slay Abel: he incensed •sau against Iacob, made Saul to persecute David, Set Nebuchadnezzar against Daniell: Jezebel against Elijah:
pns31 vvd av-jc, cc vvd np1 p-acp vvb np1: pns31 vvd n1 p-acp np1, vvd np1 pc-acp vvi np1, vvn np1 p-acp np1: np1 p-acp np1:
(10) part (DIV1)
948
Image 112
1996
Not to •unne vpon particulars, the Scribes & pharisces against Christ, Herod the Father against the Innocents, Herod the Sonne against Iohn Baptist,
Not to •unne upon particulars, the Scribes & Pharisees against christ, Herod the Father against the Innocents, Herod the Son against John Baptist,
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(10) part (DIV1)
948
Image 112
1997
and this Herod against Iames and Pete•
and this Herod against James and Pete•
cc d np1 p-acp np1 cc np1
(10) part (DIV1)
948
Image 112
1998
Beholde the Serpents policie, note in what sort he bestirres himselfe, euen by seating himselfe in the hearts and consciences of great men, by making Kings and Princes & Rulers his instruments,
Behold the Serpents policy, note in what sort he bestirs himself, even by seating himself in the hearts and Consciences of great men, by making Kings and Princes & Rulers his Instruments,
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(10) part (DIV1)
949
Image 112
1999
for the practizing of crueltie against Gods Church.
for the practicing of cruelty against God's Church.
p-acp dt vvg pp-f n1 p-acp npg1 n1.
(10) part (DIV1)
949
Image 112
2000
The mightie men of the earth, vvhich ought with their authoritie that they haue from God, to maintaine and stablish true religion,
The mighty men of the earth, which ought with their Authority that they have from God, to maintain and establish true Religion,
dt j n2 pp-f dt n1, r-crq vmd p-acp po32 n1 cst pns32 vhb p-acp np1, pc-acp vvi cc vvi j n1,
(10) part (DIV1)
950
Image 112
2001
and to vphold the Church when stormes of persecution doe arise;
and to uphold the Church when storms of persecution do arise;
cc pc-acp vvi dt n1 c-crq n2 pp-f n1 vdb vvi;
(10) part (DIV1)
950
Image 112
2002
Theyr handes and theyr endeuours are most forwarde in labouring to suppresse Religion, and the professours theirof:
Their hands and their endeavours Are most forward in labouring to suppress Religion, and the professors thereof:
po32 n2 cc po32 n2 vbr av-ds av-j p-acp vvg pc-acp vvi n1, cc dt n2 av:
(10) part (DIV1)
950
Image 112
2003
they first lyft themselues vp against the Lord, & against his annoynted.
they First lift themselves up against the Lord, & against his anointed.
pns32 ord vvd px32 a-acp p-acp dt n1, cc p-acp po31 vvn.
(10) part (DIV1)
950
Image 112
2004
The second •ormer Herod raged most violently against Iohn Baptist, and against Christ, and this Herod heere mentioned, exerciseth like tyrannie against the Apostles of Christ.
The second •ormer Herod raged most violently against John Baptist, and against christ, and this Herod Here mentioned, Exerciseth like tyranny against the Apostles of christ.
dt ord j np1 vvd av-ds av-j p-acp np1 np1, cc p-acp np1, cc d np1 av vvn, vvz av-j n1 p-acp dt n2 pp-f np1.
(10) part (DIV1)
951
Image 112
2005
Iames was alreadie slaine, and so had Peter beene but for the holy time of Passeouer,
James was already slain, and so had Peter been but for the holy time of Passover,
np1 vbds av vvn, cc av vhd np1 vbn p-acp p-acp dt j n1 pp-f np1,
(10) part (DIV1)
952
Image 112
2006
as now commeth to be considered. The Text offereth these three thinges worthy our obseruation. First, the captiuitie of Peter. Secondly, his deliuerance. Thirdlie, his thankfulnesse.
as now comes to be considered. The Text Offereth these three things worthy our observation. First, the captivity of Peter. Secondly, his deliverance. Thirdly, his thankfulness.
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(10) part (DIV1)
952
Image 112
2007
And when he saw it pleased the people. And when he saw it pleased the people.
cc c-crq pns31 vvd pn31 vvd dt n1.
(10) part (DIV1)
956
Image 113
2008
This bloody persecuting Tirant, did vex the Church of God by killing Iames with the sword,
This bloody persecuting Tyrant, did vex the Church of God by killing James with the sword,
d j vvg n1, vdd vvi dt n1 pp-f np1 p-acp vvg np1 p-acp dt n1,
(10) part (DIV1)
957
Image 113
2009
& by imprisoning Peter, thinking to dispatch him in like manner, hauing no cause at all.
& by imprisoning Peter, thinking to dispatch him in like manner, having no cause At all.
cc p-acp vvg np1, vvg pc-acp vvi pno31 p-acp j n1, vhg dx n1 p-acp d.
(10) part (DIV1)
957
Image 113
2010
Sometimes men persecute of malice, as Caine did Abel: sometimes of enuie, as Esau did Iacob:
Sometime men persecute of malice, as Cain did Abel: sometime of envy, as Esau did Iacob:
av n2 vvi pp-f n1, c-acp np1 vdd np1: av pp-f n1, c-acp np1 vdd np1:
(10) part (DIV1)
958
Image 113
2011
sometimes through Idolatry, and for religion, as Nabucadnezer did the three chyldren: somtimes of couetousnesse, as Iudas did his maister:
sometime through Idolatry, and for Religion, as Nebuchadnezzar did the three children: sometimes of covetousness, as Iudas did his master:
av p-acp n1, cc p-acp n1, c-acp np1 vdd dt crd n2: av pp-f n1, c-acp np1 vdd po31 n1:
(10) part (DIV1)
958
Image 113
2012
sometimes of ignorance, as the Iewes in putting Christ to death: Father forgiue them, they know not what they doe.
sometime of ignorance, as the Iewes in putting christ to death: Father forgive them, they know not what they do.
av pp-f n1, c-acp dt np2 p-acp vvg np1 p-acp n1: n1 vvb pno32, pns32 vvb xx r-crq pns32 vdb.
(10) part (DIV1)
958
Image 113
2013
But thys Tyrant could yeeld no cause or reason for his imp••soning of Peter, but this, the slenderest and weakest reason of a thousand, For that hee saw it pleased the people.
But this Tyrant could yield no cause or reason for his imp••soning of Peter, but this, the slenderest and Weakest reason of a thousand, For that he saw it pleased the people.
p-acp d n1 vmd vvi dx n1 cc n1 p-acp po31 n-vvg pp-f np1, cc-acp d, dt js cc js n1 pp-f dt crd, p-acp cst pns31 vvd pn31 vvd dt n1.
(10) part (DIV1)
959
Image 113
2014
Hee did it to win the peoples fauour, not caring for Gods fauour.
He did it to win the peoples favour, not caring for God's favour.
pns31 vdd pn31 pc-acp vvi dt ng1 n1, xx vvg p-acp npg1 n1.
(10) part (DIV1)
959
Image 113
2015
Thus did Herod, and the same doe the wicked Tyrants continually, buy the fauour & good lyking of their subiects, with the blood of Gods seruaunts.
Thus did Herod, and the same do the wicked Tyrants continually, buy the favour & good liking of their Subjects, with the blood of God's Servants.
av vdd np1, cc dt d vdb dt j n2 av-j, vvb dt n1 cc j n-vvg pp-f po32 n2-jn, p-acp dt n1 pp-f npg1 n2.
(10) part (DIV1)
960
Image 113
2016
Saul, whē he persecuted Dauid, had some pretence, for he feared his kingdome.
Saul, when he persecuted David, had Some pretence, for he feared his Kingdom.
np1, c-crq pns31 vvn np1, vhd d n1, c-acp pns31 vvd po31 n1.
(10) part (DIV1)
961
Image 113
2017
The Philippians in like maner had some pretence, when they beate Paul and Sylas with rods,
The Philippians in like manner had Some pretence, when they beat Paul and Silas with rods,
dt njp2 p-acp j n1 vhd d n1, c-crq pns32 vvd np1 cc np1 p-acp n2,
(10) part (DIV1)
962
Image 113
2018
and after cast them into prison. They trouble our Citty (quoth they) & preach ordinances that are not lawfull.
and After cast them into prison. They trouble our city (quoth they) & preach ordinances that Are not lawful.
cc a-acp vvd pno32 p-acp n1. pns32 vvb po12 n1 (vvd pns32) cc vvi n2 cst vbr xx j.
(10) part (DIV1)
962
Image 113
2019
Demetrius had somewhat to colour the sedition and tumult raisd in their Citty against Paul:
Demetrius had somewhat to colour the sedition and tumult raised in their city against Paul:
np1 vhd av pc-acp vvi dt n1 cc n1 vvd p-acp po32 n1 p-acp np1:
(10) part (DIV1)
963
Image 113
2020
he feared his craft would little auaile him, if Paules doctrine had taken place, for beeing a siluer Smith, hee made shrines for Diana.
he feared his craft would little avail him, if Paul's Doctrine had taken place, for being a silver Smith, he made shrines for Diana.
pns31 vvd po31 n1 vmd av-j vvi pno31, cs npg1 n1 vhd vvn n1, c-acp vbg dt n1 n1, pns31 vvn vvz p-acp np1.
(10) part (DIV1)
963
Image 113
2021
The king of Babilon had some pretence, when he put the three children into the fierie furnace:
The King of Babylon had Some pretence, when he put the three children into the fiery furnace:
dt n1 pp-f np1 vhd d n1, c-crq pns31 vvd dt crd n2 p-acp dt j n1:
(10) part (DIV1)
964
Image 113
2022
he feared that the Gods whō he worshipped should be despised. The Princes of Zedechiah had some pretence, when they put Ieremie into the dungeon:
he feared that the God's whom he worshipped should be despised. The Princes of Zedekiah had Some pretence, when they put Ieremie into the dungeon:
pns31 vvd cst dt n2 ro-crq pns31 vvd vmd vbi vvn. dt n2 pp-f np1 vhd d n1, c-crq pns32 vvd np1 p-acp dt n1:
(10) part (DIV1)
964
Image 113
2023
He weakened, say they, the hands of the men of warre, in prophecying, that their Citty should bee giuen ouer, into the hands of the King of Babell.He weakened, say they, the hands of the men of war, in prophesying, that their city should be given over, into the hands of the King of Babel.
pns31 vvd, vvb pns32, dt n2 pp-f dt n2 pp-f n1, p-acp vvg, cst po32 n1 vmd vbi vvn a-acp, p-acp dt n2 pp-f dt n1 pp-f np1.
(10) part (DIV1)
965
Image 113
2024
These pretences how colourable so euer, could not excuse thē in their actions;
These pretences how colourable so ever, could not excuse them in their actions;
d n2 c-crq j av av, vmd xx vvi pno32 p-acp po32 n2;
(10) part (DIV1)
966
Image 113
2025
they were but base subterfuges, no better then coates of nettes, or like Fig-leaues, to couer the nakednes of their cause, of little moment, and lesse substance.
they were but base subterfuges, no better then coats of nets, or like Fig leaves, to cover the nakedness of their cause, of little moment, and less substance.
pns32 vbdr p-acp j n2, av-dx av-jc cs n2 pp-f n2, cc j n2, pc-acp vvi dt n1 pp-f po32 n1, pp-f j n1, cc dc n1.
(10) part (DIV1)
966
Image 114
2026
Yet they carried some shew of reason, and with men made of the same grist, might seeme to bee of force in defence of that they did.
Yet they carried Some show of reason, and with men made of the same grist, might seem to be of force in defence of that they did.
av pns32 vvd d n1 pp-f n1, cc p-acp n2 vvn pp-f dt d n1, vmd vvi pc-acp vbi pp-f n1 p-acp n1 pp-f cst pns32 vdd.
(10) part (DIV1)
966
Image 114
2027
But this reason of Herod, for imprisoning Peter, is too too vaine, and ridiculous, onely he did it,
But this reason of Herod, for imprisoning Peter, is too too vain, and ridiculous, only he did it,
p-acp d n1 pp-f np1, p-acp vvg np1, vbz av av j, cc j, av-j pns31 vdd pn31,
(10) part (DIV1)
967
Image 114
2028
because hee sawe it pleased the people.
Because he saw it pleased the people.
c-acp pns31 vvd pn31 vvd dt n1.
(10) part (DIV1)
967
Image 114
2029
The like we reade of Pestus, in the Acts, willing to doe the Iewes a pleasure, he deliuered Paul into their hands.
The like we read of Pestus, in the Acts, willing to do the Iewes a pleasure, he Delivered Paul into their hands.
dt av-j pns12 vvb pp-f fw-la, p-acp dt n2, vvg pc-acp vdi dt np2 dt n1, pns31 vvd np1 p-acp po32 n2.
(10) part (DIV1)
968
Image 114
2030
And so Pilat, for feare of the Iewes, deliuered Christ to be crucified. It skilleth much how the people are affected:
And so Pilat, for Fear of the Iewes, Delivered christ to be Crucified. It skilleth much how the people Are affected:
cc av np1, p-acp n1 pp-f dt np2, vvn np1 pc-acp vbi vvn. pn31 vvz d q-crq dt n1 vbr vvn:
(10) part (DIV1)
969
Image 114
2031
if the multitude be religious, & doe loue the word tyrants shall not dare to rage so much;
if the multitude be religious, & do love the word Tyrants shall not Dare to rage so much;
cs dt n1 vbb j, cc vdb vvi dt n1 n2 vmb xx vvi pc-acp vvi av av-d;
(10) part (DIV1)
970
Image 114
2032
their tyrannous purposes howe wicked so euer shal not break out no more then the practises of the Scribes & Pharisies could preuaile against Iohn, to put him openly to death, because of the multitude;
their tyrannous Purposes how wicked so ever shall not break out no more then the practises of the Scribes & Pharisees could prevail against John, to put him openly to death, Because of the multitude;
po32 j n2 c-crq j av av vmb xx vvi av av-dx av-dc cs dt n2 pp-f dt n2 cc np2 vmd vvi p-acp np1, pc-acp vvi pno31 av-j p-acp n1, c-acp pp-f dt n1;
(10) part (DIV1)
970
Image 114
2033
for all the people counted Iohn as a prophet.
for all the people counted John as a Prophet.
p-acp d dt n1 vvn np1 p-acp dt n1.
(10) part (DIV1)
970
Image 114
2034
King, and people, & all in this place ioyned together, in a wicked conspiracie against Peter. The people encouraged the King,
King, and people, & all in this place joined together, in a wicked Conspiracy against Peter. The people encouraged the King,
n1, cc n1, cc d p-acp d n1 vvd av, p-acp dt j n1 p-acp np1. dt n1 vvd dt n1,
(10) part (DIV1)
970
Image 114
2035
and the King prepares himselfe to satisfie their desires, in committing Peter to close prison.
and the King prepares himself to satisfy their Desires, in committing Peter to close prison.
cc dt n1 vvz px31 p-acp vvi po32 n2, p-acp vvg np1 pc-acp vvi n1.
(10) part (DIV1)
970
Image 114
2036
A King hath a name of soueraignty, hee is called, Rex a Regendo, he must gouerne, and not be gouerned.
A King hath a name of sovereignty, he is called, Rex a Regendo, he must govern, and not be governed.
dt n1 vhz dt n1 pp-f n1, pns31 vbz vvn, np1 dt fw-la, pns31 vmb vvi, cc xx vbi vvn.
(10) part (DIV1)
971
Image 114
2037
But hee that should rule, is heere ouerruled. The subiect commaunds the King, Herod plies himselfe to the humour o• his people.
But he that should Rule, is Here overruled. The Subject commands the King, Herod plies himself to the humour o• his people.
p-acp pns31 cst vmd vvi, vbz av vvn. dt n-jn vvz dt n1, np1 vvz px31 p-acp dt n1 n1 po31 n1.
(10) part (DIV1)
972
Image 114
2038
C•ossing that Scripture, Non seque•e multitudinem ad fa•iendum malum.
C•ossing that Scripture, Non seque•e multitudinem ad fa•iendum malum.
vvg d n1, fw-fr fw-fr fw-la fw-la fw-la fw-la.
(10) part (DIV1)
972
Image 114
2039
Wicked tyrants, if they shall perceaue the people like affected to themselues, will be the more imboldned in their cruelty.
Wicked Tyrants, if they shall perceive the people like affected to themselves, will be the more emboldened in their cruelty.
j n2, cs pns32 vmb vvi dt n1 av-j vvn p-acp px32, vmb vbi dt av-dc vvd p-acp po32 n1.
(10) part (DIV1)
972
Image 114
2040
This Herod, could not abide that Peter should •eprooue him in his sinnes, no more than the other He•od could Iohn Baptist.
This Herod, could not abide that Peter should •eprooue him in his Sins, no more than the other He•od could John Baptist.
d np1, vmd xx vvi d np1 vmd vvi pno31 p-acp po31 n2, av-dx dc cs dt j-jn n1 vmd np1 np1.
(10) part (DIV1)
973
Image 114
2041
And finding the applause of the people to concurre with his practise, hee is the rather whetted on to doe wickedly.
And finding the applause of the people to concur with his practice, he is the rather whetted on to do wickedly.
np1 vvg dt n1 pp-f dt n1 pc-acp vvi p-acp po31 n1, pns31 vbz dt av vvn a-acp pc-acp vdi av-j.
(10) part (DIV1)
973
Image 114
2042
Since therefore the successe and growth of religion depends so much vpon the peoples lyking or dislyking:
Since Therefore the success and growth of Religion depends so much upon the peoples liking or disliking:
c-acp av dt n1 cc n1 pp-f n1 vvz av av-d p-acp dt ng1 n-vvg cc j-vvg:
(10) part (DIV1)
974
Image 114
2043
the Minister of the word ought especially to labour in this, that the people bewel informed in the true way,
the Minister of the word ought especially to labour in this, that the people bewel informed in the true Way,
dt n1 pp-f dt n1 vmd av-j pc-acp vvi p-acp d, cst dt n1 n1 vvn p-acp dt j n1,
(10) part (DIV1)
974
Image 114
2044
& be soundly taught to know God, if they shall shew themselues zealous professours.
& be soundly taught to know God, if they shall show themselves zealous professors.
cc vbi av-j vvn pc-acp vvi np1, cs pns32 vmb vvi px32 j n2.
(10) part (DIV1)
974
Image 114
2045
Though a wicked tyrant did raigne ouer them, yet should hee not preuaile to doe hurt to the children of God. It pleased the people.
Though a wicked tyrant did Reign over them, yet should he not prevail to do hurt to the children of God. It pleased the people.
cs dt j n1 vdd vvi p-acp pno32, av vmd pns31 xx vvi pc-acp vdi vvi p-acp dt n2 pp-f np1. pn31 vvd dt n1.
(10) part (DIV1)
974
Image 115
2046
Heere is great ods, & a manifest inequality: one against many, and many against one.
Here is great ods, & a manifest inequality: one against many, and many against one.
av vbz j n2, cc dt j n1: pi p-acp d, cc d p-acp crd.
(10) part (DIV1)
975
Image 115
2047
The whole people oppose themselues against Peter, to destory him, like so many Philistims against Sampson:
The Whole people oppose themselves against Peter, to destory him, like so many philistines against Sampson:
dt j-jn n1 vvi px32 p-acp np1, p-acp n1 pno31, av-j av d njp2 p-acp np1:
(10) part (DIV1)
975
Image 115
2048
but as Sampson brake the cords, so Peter brake the prison.
but as Sampson brake the cords, so Peter brake the prison.
cc-acp c-acp np1 vvd dt n2, av np1 vvd dt n1.
(10) part (DIV1)
975
Image 115
2049
or rather God for Peter opened the prison, and so hee escaped, and so Herods expectation was frustied, the multitude of their purpose disappoynted,
or rather God for Peter opened the prison, and so he escaped, and so Herods expectation was frustied, the multitude of their purpose disappointed,
cc av-c np1 p-acp np1 vvd dt n1, cc av pns31 vvd, cc av npg1 n1 vbds vvn, dt n1 pp-f po32 n1 vvd,
(10) part (DIV1)
975
Image 115
2050
& the glory of God mightily magnisied: as shall appeare in the sequell of the story.
& the glory of God mightily magnisied: as shall appear in the sequel of the story.
cc dt n1 pp-f np1 av-j j: c-acp vmb vvi p-acp dt n1 pp-f dt n1.
(10) part (DIV1)
975
Image 115
2051
You haue heard the reason why Herod tooke Peter:
You have herd the reason why Herod took Peter:
pn22 vhb vvn dt n1 c-crq np1 vvd np1:
(10) part (DIV1)
976
Image 115
2052
Heere it followes, how he vsed him, where wee are first to note in a word, the degrees of Herods cruelty.
Here it follows, how he used him, where we Are First to note in a word, the Degrees of Herods cruelty.
av pn31 vvz, c-crq pns31 vvd pno31, c-crq pns12 vbr ord pc-acp vvi p-acp dt n1, dt n2 pp-f npg1 n1.
(10) part (DIV1)
976
Image 115
2053
First, he tooke him, or caught him, which argues, that he lay in waite for him before:
First, he took him, or caught him, which argues, that he lay in wait for him before:
ord, pns31 vvd pno31, cc vvd pno31, r-crq vvz, cst pns31 vvd p-acp n1 p-acp pno31 a-acp:
(10) part (DIV1)
977
Image 115
2054
then he committed him to prison, & caused him to be kept with a straite guard, no lesse then foure quaternions of Souldiers.
then he committed him to prison, & caused him to be kept with a strait guard, no less then foure quaternions of Soldiers.
cs pns31 vvd pno31 p-acp n1, cc vvd pno31 pc-acp vbi vvn p-acp dt j n1, av-dx av-dc cs crd n2 pp-f n2.
(10) part (DIV1)
977
Image 115
2055
Lastly, hee purposed after the feast, to put him to death: that was the mark he aymed at, and the drift of his endeuours.
Lastly, he purposed After the feast, to put him to death: that was the mark he aimed At, and the drift of his endeavours.
ord, pns31 vvd p-acp dt n1, pc-acp vvi pno31 p-acp n1: cst vbds dt n1 pns31 vvn p-acp, cc dt n1 pp-f po31 n2.
(10) part (DIV1)
977
Image 115
2056
His apprehending of him, his committing him to prison, his diligence in close and sure keeping him, all was to murther him at last.
His apprehending of him, his committing him to prison, his diligence in close and sure keeping him, all was to murder him At last.
po31 vvg pp-f pno31, po31 vvg pno31 p-acp n1, po31 n1 p-acp j cc av-j vvg pno31, d vbds pc-acp vvi pno31 p-acp ord.
(10) part (DIV1)
977
Image 115
2057
The deuils purposes, and tyrants practises, are both one: hee is an aduersary, hee goeth about, he seeketh, he roa•eth, hee deuoureth:
The Devils Purposes, and Tyrants practises, Are both one: he is an adversary, he Goes about, he seeks, he roa•eth, he devoureth:
dt ng1 n2, cc ng1 n2, vbr d pi: pns31 vbz dt n1, pns31 vvz a-acp, pns31 vvz, pns31 vvz, pns31 vvz:
(10) part (DIV1)
978
Image 115
2058
So doe tyrants, they neuer rest going about, seeking, watching, threating, till at length they haue deuoured vs. Mark the care that Herod took to keepe Peter, that hee should by no meanes start from him:
So do Tyrants, they never rest going about, seeking, watching, threating, till At length they have devoured us Mark the care that Herod took to keep Peter, that he should by no means start from him:
av vdb n2, pns32 av-x vvb vvg a-acp, vvg, vvg, j-vvg, c-acp p-acp n1 pns32 vhb vvn pno12 vvb dt n1 cst np1 vvd pc-acp vvi np1, cst pns31 vmd p-acp dx n2 vvi p-acp pno31:
(10) part (DIV1)
978
Image 115
2059
hee would neuer haue vsed the like carefulnes in any good matter. A quaternion contayned foure Souldiours, so the whole make sixteene.
he would never have used the like carefulness in any good matter. A quaternion contained foure Soldiers, so the Whole make sixteene.
pns31 vmd av-x vhi vvn dt j n1 p-acp d j n1. dt n1 vvn crd n2, av dt j-jn vvb crd.
(10) part (DIV1)
979
Image 115
2060
There was a keeper before the dore of the prison, and two with him, betwixt whom hee lay,
There was a keeper before the door of the prison, and two with him, betwixt whom he lay,
pc-acp vbds dt n1 p-acp dt n1 pp-f dt n1, cc crd p-acp pno31, p-acp ro-crq pns31 vvd,
(10) part (DIV1)
979
Image 115
2061
and the rest round about him, in their seuerall wards or stations: this was notable diligence, they meant to make sure worke.
and the rest round about him, in their several wards or stations: this was notable diligence, they meant to make sure work.
cc dt n1 av-j p-acp pno31, p-acp po32 j n2 cc n2: d vbds j n1, pns32 vvd pc-acp vvi j n1.
(10) part (DIV1)
979
Image 115
2062
This theyr ouer vvarie circumspection, was no doubt a testimonie of a guilty and distrustfull conscience.
This their over wary circumspection, was no doubt a testimony of a guilty and distrustful conscience.
d po32 a-acp j n1, vbds dx n1 dt n1 pp-f dt j cc j n1.
(10) part (DIV1)
980
Image 115
2063
In this tyrant so many circumstances in this Scripture deliuered, concerning the apprehension of Peter, may stand in steed of so many witnesses accusing him within of wrongfull imprisonment.
In this tyrant so many Circumstances in this Scripture Delivered, Concerning the apprehension of Peter, may stand in steed of so many Witnesses accusing him within of wrongful imprisonment.
p-acp d n1 av d n2 p-acp d n1 vvd, vvg dt n1 pp-f np1, vmb vvi p-acp n1 pp-f av d n2 vvg pno31 a-acp pp-f j n1.
(10) part (DIV1)
980
Image 115
2064
Hee saw in him selfe that hee had no iust cause to doe it, and therefore he feared that this prisoner vvould by some meanes get from him, notwithstanding this so sure a watch. Such was Herods watchfulnes;
He saw in him self that he had no just cause to do it, and Therefore he feared that this prisoner would by Some means get from him, notwithstanding this so sure a watch. Such was Herods watchfulness;
pns31 vvd p-acp pno31 n1 cst pns31 vhd dx j n1 pc-acp vdi pn31, cc av pns31 vvd cst d n1 vmd p-acp d n2 vvb p-acp pno31, c-acp d av j dt n1. d vbds npg1 n1;
(10) part (DIV1)
980
Image 116
2065
and such was Peters vveakenesse, that no resis•ance might bee made.
and such was Peter's weakness, that no resis•ance might be made.
cc d vbds npg1 n1, cst dx n1 vmd vbi vvn.
(10) part (DIV1)
981
Image 116
2066
But least this Tyrant should growe too insolent, GOD himselfe sendeth his Angell to take part vvith Peter, and to rescue him from Herods tyrannie.
But least this Tyrant should grow too insolent, GOD himself sends his Angel to take part with Peter, and to rescue him from Herods tyranny.
p-acp ds d n1 vmd vvi av j, np1 px31 vvz po31 n1 pc-acp vvi n1 p-acp np1, cc pc-acp vvi pno31 p-acp npg1 n1.
(10) part (DIV1)
981
Image 116
2067
Dalilah did thinke she had made Sampson fast enough with ropes and cords; but through his strength he brake them.
Delilah did think she had made Sampson fast enough with ropes and cords; but through his strength he brake them.
np1 vdd vvi pns31 vhd vvn np1 av-j av-d p-acp n2 cc n2; cc-acp p-acp po31 n1 pns31 vvd pno32.
(10) part (DIV1)
982
Image 116
2068
Saul thought he had Dauid sure enough when hee was in his bed;
Saul Thought he had David sure enough when he was in his Bed;
np1 vvd pns31 vhd np1 av-j av-d c-crq pns31 vbds p-acp po31 n1;
(10) part (DIV1)
983
Image 116
2069
but hee escaped out of his hands, his vvife Micholl letting him downe at a window.
but he escaped out of his hands, his wife Michael letting him down At a window.
cc-acp pns31 vvd av pp-f po31 n2, po31 n1 np1 vvg pno31 a-acp p-acp dt n1.
(10) part (DIV1)
983
Image 116
2070
Paule was by an earthquake deliuered out of pryson: and at another time the Iewes tooke counsaile to kill him;
Paul was by an earthquake Delivered out of prison: and At Another time the Iewes took counsel to kill him;
np1 vbds p-acp dt n1 vvd av pp-f n1: cc p-acp j-jn n1 dt np2 vvd n1 pc-acp vvi pno31;
(10) part (DIV1)
984
Image 116
2071
they laid vvayte day and night at the gates to take him:
they laid wait day and night At the gates to take him:
pns32 vvd n1 n1 cc n1 p-acp dt n2 pc-acp vvi pno31:
(10) part (DIV1)
984
Image 116
2072
but the other Apos•les put him out at a wall and l•t him downe in a basket, and so he escaped.
but the other Apos•les put him out At a wall and l•t him down in a basket, and so he escaped.
cc-acp dt j-jn n2 vvd pno31 av p-acp dt n1 cc vvi pno31 a-acp p-acp dt n1, cc av pns31 vvd.
(10) part (DIV1)
984
Image 116
2073
And in this place, the Angell deliuereth Peter in like sort, from the hands of them who sought to slay him.
And in this place, the Angel Delivereth Peter in like sort, from the hands of them who sought to slay him.
cc p-acp d n1, dt n1 vvz np1 p-acp j n1, p-acp dt n2 pp-f pno32 r-crq vvd pc-acp vvi pno31.
(10) part (DIV1)
985
Image 116
2074
Rather then the enemie shall insult ouer the children of God: hee will worke a miracle, the rather to procure their safety euen beyond all expectation.
Rather then the enemy shall insult over the children of God: he will work a miracle, the rather to procure their safety even beyond all expectation.
av-c av dt n1 vmb vvi p-acp dt n2 pp-f np1: pns31 vmb vvi dt n1, dt av-c pc-acp vvi po32 n1 av-j p-acp d n1.
(10) part (DIV1)
986
Image 116
2075
As Elias was fed by a Rauen, at the Riuers side:
As Elias was fed by a Raven, At the rivers side:
p-acp np1 vbds vvn p-acp dt n1, p-acp dt ng1 n1:
(10) part (DIV1)
987
Image 116
2076
and Daniell refreshed with the pottage that Abacuck brought vnto him, when he lay in the Lyons denne.
and Daniell refreshed with the pottage that Habakkuk brought unto him, when he lay in the Lyons den.
cc np1 vvn p-acp dt n1 cst np1 vvd p-acp pno31, c-crq pns31 vvd p-acp dt ng1 n1.
(10) part (DIV1)
987
Image 116
2077
And as Ehsha compassed his aduersaries, while they compassed him.
And as Ehsha compassed his Adversaries, while they compassed him.
cc p-acp np1 vvd po31 n2, cs pns32 vvd pno31.
(10) part (DIV1)
988
Image 116
2078
So in the midst of all our afflictions, God will make a way for vs escape,
So in the midst of all our afflictions, God will make a Way for us escape,
av p-acp dt n1 pp-f d po12 n2, np1 vmb vvi dt n1 p-acp pno12 vvi,
(10) part (DIV1)
989
Image 116
2079
if it bee good for vs, and stand with his will.
if it be good for us, and stand with his will.
cs pn31 vbb j p-acp pno12, cc vvb p-acp po31 n1.
(10) part (DIV1)
989
Image 116
2080
As the hills stand about Ierusalem, so the Lord causeth a whole Armie of Angels to stand about vs. It followeth:
As the hills stand about Ierusalem, so the Lord Causes a Whole Army of Angels to stand about us It follows:
p-acp dt n2 vvb p-acp np1, av dt n1 vvz dt j-jn n1 pp-f n2 pc-acp vvi p-acp pno12 pn31 vvz:
(10) part (DIV1)
990
Image 116
2081
] That night Peter slept betweene two Souldiours. Peter is all this while in prison: & what dooth he in the midst of these so great extremities?
] That night Peter slept between two Soldiers. Peter is all this while in prison: & what doth he in the midst of these so great extremities?
] cst n1 np1 vvd p-acp crd n2. np1 vbz d d n1 p-acp n1: cc q-crq vdz pns31 p-acp dt n1 pp-f d av j n2?
(10) part (DIV1)
991
Image 116
2082
Our text tells vs what he did. Hee slept. VVhat meanes Peter to sleepe in so great a daunger:
Our text tells us what he did. He slept. What means Peter to sleep in so great a danger:
po12 n1 vvz pno12 r-crq pns31 vdd. pns31 vvd. q-crq vvz np1 pc-acp vvi p-acp av j dt n1:
(10) part (DIV1)
993
Image 116
2083
as if hee vvere altogether carelesse, as if hee had beene possest with a stoycall stupidity, without all sence and feeling:
as if he were altogether careless, as if he had been possessed with a stoical stupidity, without all sense and feeling:
c-acp cs pns31 vbdr av j, c-acp cs pns31 vhd vbn vvn p-acp dt j n1, p-acp d n1 cc n1:
(10) part (DIV1)
994
Image 117
2084
and this security or carelesnes to rest vpon him then, when hee was ready to resigne vp his life;
and this security or carelessness to rest upon him then, when he was ready to resign up his life;
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(10) part (DIV1)
994
Image 117
2085
euen the very night before he should be brought forth to be executed.
even the very night before he should be brought forth to be executed.
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(10) part (DIV1)
994
Image 117
2086
Indeede, by reason of long watching before, all the former time of his indurance, nature might haue forced him to slumber a little:
Indeed, by reason of long watching before, all the former time of his endurance, nature might have forced him to slumber a little:
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(10) part (DIV1)
995
Image 117
2087
but the words are (he slept) it was a sound sleepe that he slept.
but the words Are (he slept) it was a found sleep that he slept.
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(10) part (DIV1)
995
Image 117
2088
His danger so imminent, & his sorrowes full of terrour and fearefulnes, beeing the post ▪ maisters of death, should haue beene able to keepe him waking,
His danger so imminent, & his sorrows full of terror and fearfulness, being the post ▪ masters of death, should have been able to keep him waking,
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(10) part (DIV1)
996
Image 117
2089
and not to suffer the temples of his head to rest. Some there are that expound this sleepe of Peter, to signifie not a dissolute carelesnes,
and not to suffer the Temples of his head to rest. some there Are that expound this sleep of Peter, to signify not a dissolute carelessness,
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(10) part (DIV1)
996
Image 117
2090
but a godly security, & confident trustfulnes in him. God commaunds vs to cast our care vppon him, for he careth for vs:
but a godly security, & confident trustfulnes in him. God commands us to cast our care upon him, for he Careth for us:
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(10) part (DIV1)
997
Image 117
2091
and so Peter knowing that God did care for him, did cast his care vpon the Lord.
and so Peter knowing that God did care for him, did cast his care upon the Lord.
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(10) part (DIV1)
998
Image 117
2092
And therfore he mistrusting no euill, suffered his body to take his repose: hee knewe that God, the watchman of Israell, was also his watchman;
And Therefore he mistrusting no evil, suffered his body to take his repose: he knew that God, the watchman of Israel, was also his watchman;
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(10) part (DIV1)
998
Image 117
2093
and so the rather might he sleepe in safety. Peter had commended him selfe to his prouidence and protection:
and so the rather might he sleep in safety. Peter had commended him self to his providence and protection:
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(10) part (DIV1)
998
Image 117
2094
hee knew his quarrell to be good, if he were to die, it was in the Lords cause;
he knew his quarrel to be good, if he were to die, it was in the lords cause;
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(10) part (DIV1)
999
Image 117
2095
and these reasons made him sleepe so soundly. Others interprete this place otherwise;
and these Reasons made him sleep so soundly. Others interpret this place otherwise;
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(10) part (DIV1)
999
Image 117
2096
they hold this sleeping in Peter to be an infirmity of nature, and a great weakenes in him:
they hold this sleeping in Peter to be an infirmity of nature, and a great weakness in him:
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(10) part (DIV1)
1000
Image 117
2097
for which, he was worthy reprehension;
for which, he was worthy reprehension;
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(10) part (DIV1)
1000
Image 117
2098
then to be sleeping when hee should haue been most watchfull, in attending the Lords leasure,
then to be sleeping when he should have been most watchful, in attending the lords leisure,
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(10) part (DIV1)
1000
Image 117
2099
and in laying hold vpon the Lords mercies, in working his deliuerance.
and in laying hold upon the lords Mercies, in working his deliverance.
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(10) part (DIV1)
1000
Image 117
2100
God would haue him to be a spectacle of infirmity, to the end wee looking into our selues, should acknowledge our owne frailtie.
God would have him to be a spectacle of infirmity, to the end we looking into our selves, should acknowledge our own frailty.
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(10) part (DIV1)
1000
Image 117
2101
Say, hee had cast all his care vppon the Lord, and was assured that nothing should befall him contrary to Gods appointment,
Say, he had cast all his care upon the Lord, and was assured that nothing should befall him contrary to God's appointment,
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(10) part (DIV1)
1001
Image 117
2102
yet should he haue beene watchfull, as the Angel was watchfull ouer him. The Lord indeede hath promised neuer to faile vs, nor forsake vs in our troubles:
yet should he have been watchful, as the Angel was watchful over him. The Lord indeed hath promised never to fail us, nor forsake us in our Troubles:
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(10) part (DIV1)
1001
Image 117
2103
yet he will not haue vs to doe nothing our selues:
yet he will not have us to do nothing our selves:
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(10) part (DIV1)
1002
Image 118
2104
but as God worketh, so must wee work with him, & call vpō our endeuours to further that which God will haue effected.
but as God works, so must we work with him, & call upon our endeavours to further that which God will have effected.
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(10) part (DIV1)
1002
Image 118
2105
Who so falleth into a ditch, & prayeth to the Lord to be deliuered thence,
Who so falls into a ditch, & Prayeth to the Lord to be Delivered thence,
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(10) part (DIV1)
1003
Image 118
2106
& yet will not seeke to raise himselfe with one of his fingers, shall be sure neuer to get forth.
& yet will not seek to raise himself with one of his fingers, shall be sure never to get forth.
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(10) part (DIV1)
1003
Image 118
2107
God helpeth by meanes, & he that contemneth those meanes, must not looke for helpe.
God Helpeth by means, & he that contemneth those means, must not look for help.
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(10) part (DIV1)
1004
Image 118
2108
Let vs put to our endeuors, & if they come short, Gods helping hand wil be ready to yeeld a present supply.
Let us put to our endeavours, & if they come short, God's helping hand will be ready to yield a present supply.
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(10) part (DIV1)
1004
Image 118
2109
Though hee had slept all the time of his imprisonment, yet now being the last night before his determined execution, he should haue beene watchfull:
Though he had slept all the time of his imprisonment, yet now being the last night before his determined execution, he should have been watchful:
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(10) part (DIV1)
1005
Image 118
2110
he should haue beslowed this time in prayer & meditation. Christ rebuked the Disciples, for that they slept the very night before he was betrayed.
he should have beslowed this time in prayer & meditation. christ rebuked the Disciples, for that they slept the very night before he was betrayed.
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(10) part (DIV1)
1005
Image 118
2111
Peter, sleepest thou, couldest thou not watch one houre: Watch, and pray, least ye enter into temptation. Peter, Sleepest thou, Couldst thou not watch one hour: Watch, and pray, lest you enter into temptation.
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(10) part (DIV1)
1006
Image 118
2112
Hee came againe the 2. and third time, and found them sleeping. Peter was carelesse then for his Maister:
He Come again the 2. and third time, and found them sleeping. Peter was careless then for his Master:
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(10) part (DIV1)
1006
Image 118
2113
and in this place, he is as carelesse for himselfe; lyke Ionas, sleeping vnder the Hatches, when hee was in ieopardie of drovvning.
and in this place, he is as careless for himself; like Ionas, sleeping under the Hates, when he was in jeopardy of drowning.
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(10) part (DIV1)
1007
Image 118
2114
Hee was so heauy, and in such a dead sleepe, as we say, that the Angell was faine to strike him on the side, before hee would awake.
He was so heavy, and in such a dead sleep, as we say, that the Angel was feign to strike him on the side, before he would awake.
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(10) part (DIV1)
1008
Image 118
2115
Though Peter slept, the rest of Gods Church slept not:
Though Peter slept, the rest of God's Church slept not:
cs np1 vvn, dt n1 pp-f npg1 n1 vvd xx:
(10) part (DIV1)
1009
Image 118
2116
The other Apostles greeuing at his troubles, and vexed in spirit at Herods cruelty, and his imprisonment, made earnest prayer vnto God for him.
The other Apostles grieving At his Troubles, and vexed in Spirit At Herods cruelty, and his imprisonment, made earnest prayer unto God for him.
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(10) part (DIV1)
1009
Image 118
2117
Where we are to note the simpathy and mutual feeling that one mēber hath with another.
Where we Are to note the Sympathy and mutual feeling that one member hath with Another.
c-crq pns12 vbr pc-acp vvi dt n1 cc j n-vvg cst pi n1 vhz p-acp n-jn.
(10) part (DIV1)
1010
Image 118
2118
Peters passions wrought cōpassion in the brethren, and therfore they both sorrowed for him, & prayed for him.
Peter's passion wrought compassion in the brothers, and Therefore they both sorrowed for him, & prayed for him.
npg1 n2 vvn n1 p-acp dt n2, cc av pns32 d vvd p-acp pno31, cc vvd p-acp pno31.
(10) part (DIV1)
1010
Image 118
2119
It greeued them to see so notable an instrument of Gods glory lie in bonds.
It grieved them to see so notable an Instrument of God's glory lie in bonds.
pn31 vvd pno32 pc-acp vvi av j dt n1 pp-f npg1 n1 vvb p-acp n2.
(10) part (DIV1)
1010
Image 118
2120
To teach vs to haue a feeling each of others calamity, to bee touched with compunction, in beholding our brethrens distresses and miseries.
To teach us to have a feeling each of Others calamity, to be touched with compunction, in beholding our Brothers' Distresses and misery's.
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(10) part (DIV1)
1011
Image 118
2121
They could not helpe him out of prison, nor set him free:
They could not help him out of prison, nor Set him free:
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(10) part (DIV1)
1012
Image 118
2122
they sawe that there was no way possible for him to escape in the iudgment of man:
they saw that there was no Way possible for him to escape in the judgement of man:
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(10) part (DIV1)
1012
Image 118
2123
therfore they commend him vnto God, praying him not to leaue him comfortlesse: nor to suffer him to be swallowed vp by the malicious cruelty of his aduersaries.
Therefore they commend him unto God, praying him not to leave him comfortless: nor to suffer him to be swallowed up by the malicious cruelty of his Adversaries.
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(10) part (DIV1)
1012
Image 119
2124
They were perswaded that these sufferings of Peter were inflicted vpon him, by the speciall appoyntment of God,
They were persuaded that these sufferings of Peter were inflicted upon him, by the special appointment of God,
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(10) part (DIV1)
1013
Image 119
2125
for the tryall of his faith and patience: and therefore they cōmitted him vnto God in their prayers, as vnto a faithfull Creator. Prayer was made.
for the trial of his faith and patience: and Therefore they committed him unto God in their Prayers, as unto a faithful Creator. Prayer was made.
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(10) part (DIV1)
1013
Image 119
2126
God hath giuen vnto euery lyuing creature, his weapon to defend himselfe against the enemie.
God hath given unto every living creature, his weapon to defend himself against the enemy.
np1 vhz vvn p-acp d j-vvg n1, po31 n1 pc-acp vvi px31 p-acp dt n1.
(10) part (DIV1)
1014
Image 119
2127
To the Lyon his taile, to the Elephant his nose, to the Bee his sting, to the Bore his tuske, to the Bull his hornes, to the Cocke his spurres, to the Eagle his talents, to the Hedgehogge his prickles, to the Horse his heeles ▪ to the Beare his pawes, to the fish his sinnes:
To the lion his tail, to the Elephant his nose, to the Bee his sting, to the Boar his tusk, to the Bull his horns, to the Cock his spurs, to the Eagl his Talents, to the Hedgehog his prickles, to the Horse his heals ▪ to the Bear his paws, to the Fish his Sins:
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(10) part (DIV1)
1015
Image 119
2128
but to man, to vs that are his reasonable creatures, he hath giuen one weapon more forcible then all the weapons of war, that is to say, Prayer, issuing from faith out of a pure hart.
but to man, to us that Are his reasonable creatures, he hath given one weapon more forcible then all the weapons of war, that is to say, Prayer, issuing from faith out of a pure heart.
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(10) part (DIV1)
1015
Image 119
2129
This hath beene the course of the godly, in all ages, when the church of God,
This hath been the course of the godly, in all ages, when the Church of God,
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(10) part (DIV1)
1016
Image 119
2130
or any one member thereof hath been afflicted. There was comfort in Peter, though he were euē in bonds:
or any one member thereof hath been afflicted. There was Comfort in Peter, though he were even in bonds:
cc d crd n1 av vhz vbn vvn. a-acp vbds n1 p-acp np1, cs pns31 vbdr av p-acp n2:
(10) part (DIV1)
1016
Image 119
2131
for it is said, He slept that night, &c. And there was also confidence in the congregation;
for it is said, He slept that night, etc. And there was also confidence in the congregation;
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(10) part (DIV1)
1017
Image 119
2132
for they prayed for Peter, hoping that GOD would deliuer him. We can looke for nothing so long as we remaine distrustfull:
for they prayed for Peter, hoping that GOD would deliver him. We can look for nothing so long as we remain distrustful:
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(10) part (DIV1)
1017
Image 119
2133
for fayth alone must support vs. In all troubles that shall assaile vs, fayth alone must be sent forth to gaine the conquest:
for faith alone must support us In all Troubles that shall assail us, faith alone must be sent forth to gain the conquest:
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(10) part (DIV1)
1018
Image 119
2134
and vntill wee be arined with this faith, we are not fit to march with Christ,
and until we be arined with this faith, we Are not fit to march with christ,
cc c-acp pns12 vbb vvn p-acp d n1, pns12 vbr xx j pc-acp vvi p-acp np1,
(10) part (DIV1)
1019
Image 119
2135
as none might goe to battell with Gedeon, which were timorous and fearefull.
as none might go to battle with Gideon, which were timorous and fearful.
c-acp pix vmd vvi p-acp n1 p-acp np1, r-crq vbdr j cc j.
(10) part (DIV1)
1019
Image 119
2136
Though wee seeme neuer so weake, and our aduersaries neuer so strong let them be mighty and tall, like the Enakyms.
Though we seem never so weak, and our Adversaries never so strong let them be mighty and tall, like the Enakyms.
cs pns12 vvb av av j, cc po12 n2 av av j vvb pno32 vbi j cc j, av-j dt n2.
(10) part (DIV1)
1020
Image 119
2137
Yet if wee haue faith, and doe trust in God, wee shall be strong enough to saue our selues,
Yet if we have faith, and do trust in God, we shall be strong enough to save our selves,
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(10) part (DIV1)
1020
Image 119
2138
and to foyle our foes like Gedeon, vvith his empty pitchers.
and to foil our foes like Gideon, with his empty pitchers.
cc pc-acp vvi po12 n2 av-j np1, p-acp po31 j n2.
(10) part (DIV1)
1020
Image 119
2139
Dauid hauing courage and confidence, when hee tooke with him but a sling and stone, feared not to encounter with Goliah of Gath:
David having courage and confidence, when he took with him but a sling and stone, feared not to encounter with Goliath of Gaza:
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(10) part (DIV1)
1021
Image 119
2140
notwithstanding, that he came against him with a shield of brasse, and his speare like a Weauers beame.
notwithstanding, that he Come against him with a shield of brass, and his spear like a Weavers beam.
a-acp, cst pns31 vvd p-acp pno31 p-acp dt n1 pp-f n1, cc po31 n1 av-j dt ng1 n1.
(10) part (DIV1)
1021
Image 120
2141
Earnest Prayer was made. ] This argueth their feruencie; and that they prayed in a feeling.Earnest Prayer was made. ] This argue their fervency; and that they prayed in a feeling.
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(10) part (DIV1)
1022
Image 120
2142
Be feruent in spirit, sayth the Apostle:Be fervent in Spirit, say the Apostle:
vbb j p-acp n1, vvz dt n1:
(10) part (DIV1)
1022
Image 120
2143
and it is heere practised by the Apostles, they were feruent in spirit when they prayed for Peter.
and it is Here practised by the Apostles, they were fervent in Spirit when they prayed for Peter.
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(10) part (DIV1)
1022
Image 120
2144
The prayer that GOD accepteth, must be feruent: and it must be with watchfulnes & perseuerance, as Paul w•iteth to the Ephesians.
The prayer that GOD Accepteth, must be fervent: and it must be with watchfulness & perseverance, as Paul w•iteth to the Ephesians.
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(10) part (DIV1)
1023
Image 120
2145
Euery prayer is not accepted, as euery fire might not bee allowed to kindle the sacrifice;
Every prayer is not accepted, as every fire might not be allowed to kindle the sacrifice;
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(10) part (DIV1)
1024
Image 120
2146
onely that prayer is auaileable, which faith poureth out, and is presented vnto God by zeale and feruencie.
only that prayer is available, which faith pours out, and is presented unto God by zeal and fervency.
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(10) part (DIV1)
1024
Image 120
2147
The Lord accepts not a colde prayer, a lip-prayer, from the teeth outward: such praying, or such babling rather is thus cheeked by our Sauiour.
The Lord accepts not a cold prayer, a lip-prayer, from the teeth outward: such praying, or such babbling rather is thus cheeked by our Saviour.
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(10) part (DIV1)
1025
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This people draweth nigh vnto me with their mouth, and honoureth me with their lips, but their hart is far from me. This people draws High unto me with their Mouth, and Honoureth me with their lips, but their heart is Far from me.
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(10) part (DIV1)
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As Moses said vnto the people, When ye offer vnto the Lord, ye shall offer freely:
As Moses said unto the people, When you offer unto the Lord, you shall offer freely:
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(10) part (DIV1)
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So I say, when ye pray vnto the Lord, pray zealously. Let your prayers be earnest, lyke the Apostles, in this place.
So I say, when you pray unto the Lord, pray zealously. Let your Prayers be earnest, like the Apostles, in this place.
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(10) part (DIV1)
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Earnest Prayer was made by the Church. Earnest Prayer was made by the Church.
j n1 vbds vvn p-acp dt n1.
(10) part (DIV1)
1027
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] Heere is discoursed not onely the manner of prayer, but the persons also by whom it was offered:] Here is discoursed not only the manner of prayer, but the Persons also by whom it was offered:
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(10) part (DIV1)
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it was a prayer made by the Church.
it was a prayer made by the Church.
pn31 vbds dt n1 vvd p-acp dt n1.
(10) part (DIV1)
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The prayer of the iust preuaileth much, if it be feruent. And of Helias prayer it is noted: The prayer of the just prevaileth much, if it be fervent. And of Elias prayer it is noted:
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(10) part (DIV1)
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When he prayed for raine, he prayed earnestly. The wicked mans prayer is abhominable. Cayn and Habell did both sacrifice vnto the Lord: but Habels was onely accepted.
When he prayed for rain, he prayed earnestly. The wicked men prayer is abominable. Cain and Habel did both sacrifice unto the Lord: but Abels was only accepted.
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(10) part (DIV1)
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To wicked Sacrifices marke vvhat the Lorde speaketh, in Esa 1. What haue I to doe with the multitudes of your Sacrifices:
To wicked Sacrifices mark what the Lord speaks, in Isaiah 1. What have I to do with the Multitudes of your Sacrifices:
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(10) part (DIV1)
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I am full of the burnt efferings of Rammes, and of the fatte of sed beasts.
I am full of the burned efferings of Rams, and of the fat of sed beasts.
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(10) part (DIV1)
1030
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I desire not the blood of Bullockes, nor of Lambes, nor of Goates.
I desire not the blood of Bullocks, nor of Lambs, nor of Goats.
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(10) part (DIV1)
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When ye come to appeare before mee, who required this at your handes, to treade in my Courts. &c. Prayer was made vnto God.When you come to appear before me, who required this At your hands, to tread in my Courts. etc. Prayer was made unto God.
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(10) part (DIV1)
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This sheweth to whom we are to pray, only to God.
This shows to whom we Are to pray, only to God.
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(10) part (DIV1)
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We may not with our aduersaries the Papists runne to Saints, to seeke succour of them.
We may not with our Adversaries the Papists run to Saints, to seek succour of them.
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(10) part (DIV1)
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God alone must be prayed vnto; for that hee alone is able to helpe vs: in him dwelleth all fulnes.
God alone must be prayed unto; for that he alone is able to help us: in him dwells all fullness.
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(10) part (DIV1)
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Abraham hath forgotttn vs, and Israelknoweth vs not. Es. 63. The prayer thus offered of holy men, in a feeling zeale, and feruencie of spirit vnto God.Abraham hath forgotttn us, and Israelknoweth us not. Es. 63. The prayer thus offered of holy men, in a feeling zeal, and fervency of Spirit unto God.
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(10) part (DIV1)
1032
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is a sanctified prayer, an acceptable prayer;
is a sanctified prayer, an acceptable prayer;
vbz dt j-vvn n1, dt j n1;
(10) part (DIV1)
1033
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a prayer that pearceth the cloudes, presseth vnto the presence of God, and returneth not empty vnto them that poure it forth.
a prayer that pierceth the Clouds, Presseth unto the presence of God, and returns not empty unto them that pour it forth.
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(10) part (DIV1)
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Such was the prayer of meeke Moses, for the Israehtes, against Pharaoh, and preuailed. Such was the prayer of Iehosaphat against Ammon and Moab, and preuailed.
Such was the prayer of meek Moses, for the Israelites, against Pharaoh, and prevailed. Such was the prayer of Jehoshaphat against Ammon and Moab, and prevailed.
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(10) part (DIV1)
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Such vvas the praver of the godlie for Paul, in the Acts, against his persecutours, and preuailed.
Such was the Prayer of the godly for Paul, in the Acts, against his persecutors, and prevailed.
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(10) part (DIV1)
1036
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And such was the prayer of the congregation heere for Peter, and it likewise preuailed.
And such was the prayer of the congregation Here for Peter, and it likewise prevailed.
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(10) part (DIV1)
1037
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Such a prayer doth the Lord looke for, for such a prayer doth he call vpon Dauid,
Such a prayer does the Lord look for, for such a prayer does he call upon David,
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(10) part (DIV1)
1038
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and vs, in Dauid in the 149. psalm. Call vppon me in the day of tribulation:
and us, in David in the 149. psalm. Call upon me in the day of tribulation:
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(10) part (DIV1)
1038
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and I will deliuer thee, and thou shalt glorifie me. and I will deliver thee, and thou shalt Glorify me.
cc pns11 vmb vvi pno21, cc pns21 vm2 vvi pno11.
(10) part (DIV1)
1038
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2172
It was not the sling, but the prayer of Dauid, that caused the stone to sincke into the fore-head of the vncircumcised Philis••an.
It was not the sling, but the prayer of David, that caused the stone to sink into the forehead of the uncircumcised Philis••an.
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(10) part (DIV1)
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And behold, the Angell of the Lord came. &c. See heere the powerfull effect of prayer.
And behold, the Angel of the Lord Come. etc. See Here the powerful Effect of prayer.
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(10) part (DIV1)
1039
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As the Church sent soorth theyr prayers, so here God sends forth his Angell to execute that which they prayed for.
As the Church sent forth their Prayers, so Here God sends forth his Angel to execute that which they prayed for.
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(10) part (DIV1)
1040
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Rather then the prayer of the iust should fast, God ceased not to worke Peters deliuerance by a miracle.
Rather then the prayer of the just should fast, God ceased not to work Peter's deliverance by a miracle.
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(10) part (DIV1)
1041
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The Angell smote Peter on the side, & raysed him vp, saying? Vp quickly, and the chaynes fell off from his hands.
The Angel smote Peter on the side, & raised him up, saying? Up quickly, and the chains fell off from his hands.
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(10) part (DIV1)
1042
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Theyr prayer found a speedy successe, in a most strange and extraordinary manner. Peter, beyond all expectation, is deliuered for a greater comfort to Gods church:
Their prayer found a speedy success, in a most strange and extraordinary manner. Peter, beyond all expectation, is Delivered for a greater Comfort to God's Church:
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(10) part (DIV1)
1043
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and the greater terrour to the persecuting Tyrant.
and the greater terror to the persecuting Tyrant.
cc dt jc n1 p-acp dt vvg n1.
(10) part (DIV1)
1044
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So hath God his enemies in derision, & laughes them to scorne in theyr owne imaginatious.
So hath God his enemies in derision, & laughs them to scorn in their own imaginatious.
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(10) part (DIV1)
1045
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When they thought themselues most sure of Peter, euen then they finde them-selues most deceiued.
When they Thought themselves most sure of Peter, even then they find themselves most deceived.
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(10) part (DIV1)
1045
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2181
Herod did purpose on the next morrow to put Peter to death, but hee failed of his purpose:
Herod did purpose on the next morrow to put Peter to death, but he failed of his purpose:
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(10) part (DIV1)
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as the Philistims failed of Sampson, though he lay bound with great cords in the midst of them.
as the philistines failed of Sampson, though he lay bound with great cords in the midst of them.
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(10) part (DIV1)
1046
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So man doth purpose, but God doth dispose: man imagineth, but God determineth all to the best for them that loue him.
So man does purpose, but God does dispose: man imagineth, but God determineth all to the best for them that love him.
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(10) part (DIV1)
1047
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Hence we are to learne, that what-soeuer troubles shall happen vnto vs, they bee knowne before hande,
Hence we Are to Learn, that whatsoever Troubles shall happen unto us, they be known before hand,
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(10) part (DIV1)
1048
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& are especially appointed vpon whom they shall fall:
& Are especially appointed upon whom they shall fallen:
cc vbr av-j vvn p-acp ro-crq pns32 vmb vvi:
(10) part (DIV1)
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so that they cannot come sooner or later vnto vs, nor can preuaile further against vs, then GOD shall permit:
so that they cannot come sooner or later unto us, nor can prevail further against us, then GOD shall permit:
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(10) part (DIV1)
1048
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as God gaue Herod power to take Peter, but he had no power to kill him.
as God gave Herod power to take Peter, but he had no power to kill him.
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(10) part (DIV1)
1048
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The Lord cutteth short the arme of Tyrants at his pleasure, hee can put a brydle in theyr mouthes,
The Lord cutteth short the arm of Tyrants At his pleasure, he can put a bridle in their mouths,
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(10) part (DIV1)
1049
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and an hooke in their nostrils, as he did Zenacharib, when he came vp against Ezechiah.
and an hook in their nostrils, as he did Sennacherib, when he Come up against Hezekiah.
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(10) part (DIV1)
1049
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The Angell set Peter at libertie. Many such examples of the Lordes prouidence ouer his elect we find in the Scripture,
The Angel Set Peter At liberty. Many such Examples of the lords providence over his elect we find in the Scripture,
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(10) part (DIV1)
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as in the sixt of the second of Kinges, when the seruaunt of Eliseus rose vp earely in the morning to goe out,
as in the sixt of the second of Kings, when the servant of Elisha rose up early in the morning to go out,
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(10) part (DIV1)
1050
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an host of men sent thether from the King of Aram compassed the Citty rounde about with horses and charyots;
an host of men sent thither from the King of Aram compassed the city round about with Horses and chariots;
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(10) part (DIV1)
1050
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and he cryed to his Maister, Alas we perrish. But he aunswered, Feare not, they that are with vs, are more then they that are with them.
and he cried to his Master, Alas we perish. But he answered, fear not, they that Are with us, Are more then they that Are with them.
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(10) part (DIV1)
1050
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Then Elisha prayed that the Lord would open the eyes of his seruaunt, that he might see,
Then Elisha prayed that the Lord would open the eyes of his servant, that he might see,
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(10) part (DIV1)
1051
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and he looked, and beholde the mountaine was full of horses and chariots of fire round about Elisha.
and he looked, and behold the mountain was full of Horses and chariots of fire round about Elisha.
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(10) part (DIV1)
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There we find Gods gracious prouidence garding the prophet:
There we find God's gracious providence guarding the Prophet:
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(10) part (DIV1)
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and heere we find another president of the like prouidence of God in rescuing Peter by the ministery of an Angell, from the violent rage of Herod.
and Here we find Another president of the like providence of God in rescuing Peter by the Ministry of an Angel, from the violent rage of Herod.
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(10) part (DIV1)
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An Angell appeared to Paule in that dangerous viage, and told him that none in the shyp should perrish.
an Angel appeared to Paul in that dangerous voyage, and told him that none in the ship should perish.
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(10) part (DIV1)
1052
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And here an Angell tells Peter that hee shall not miscarry nor perrish, though hee were euen nowe shutte vp in the lowest dungeon,
And Here an Angel tells Peter that he shall not miscarry nor perish, though he were even now shut up in the lowest dungeon,
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(10) part (DIV1)
1053
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and kept with foure quaternions of souldiours. Lot by Angels was deliuered from the flames of Sodome.
and kept with foure quaternions of Soldiers. Lot by Angels was Delivered from the flames of Sodom.
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(10) part (DIV1)
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Rather then the three children should be consumed in the siery Ouen, God sent his Angell to protect them, causing the fire against nature to lose his heate,
Rather then the three children should be consumed in the siery Oven, God sent his Angel to Pact them, causing the fire against nature to loose his heat,
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(10) part (DIV1)
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& as it were to quench it selfe in his owne flame.
& as it were to quench it self in his own flame.
cc c-acp pn31 vbdr pc-acp vvi pn31 n1 p-acp po31 d n1.
(10) part (DIV1)
1055
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The fire lost his heat, as the yron chaines lost theyr strength when they fell frō Peters hands.
The fire lost his heat, as the iron chains lost their strength when they fell from Peter's hands.
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(10) part (DIV1)
1056
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What should I stand vppon particulars, when as the prophet Dauid saith;
What should I stand upon particulars, when as the Prophet David Says;
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(10) part (DIV1)
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The Angels of the Lord pitch theyr camps round about them that feare him, and deliuereth them. The Angels of the Lord pitch their camps round about them that Fear him, and Delivereth them.
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(10) part (DIV1)
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So Peter came and followed him, and knew not that it was true. This deliueraunce came to Peter vnlooked for, as appeareth by these words.
So Peter Come and followed him, and knew not that it was true. This deliverance Come to Peter unlooked for, as appears by these words.
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(10) part (DIV1)
1057
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Had he knowne of thys happy newes, he would surely haue watched for the Angels comming:
Had he known of this happy news, he would surely have watched for the Angels coming:
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(10) part (DIV1)
1058
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and not haue suffered his eyes to sleep, being a time so full of peril, when nothing but death was presented before him.
and not have suffered his eyes to sleep, being a time so full of peril, when nothing but death was presented before him.
cc xx vhi vvn po31 n2 pc-acp vvi, vbg dt n1 av j pp-f n1, c-crq pix cc-acp n1 vbds vvn p-acp pno31.
(10) part (DIV1)
1058
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And vpon the next morrow, he was to bee ledde to the place of execution. Well, comming vnlooked for, it was by so much the better welcome:
And upon the next morrow, he was to be led to the place of execution. Well, coming unlooked for, it was by so much the better welcome:
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(10) part (DIV1)
1058
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and it was a motiue of forcible efficacie, to cause Peter enter into a deeper consideration of Gods goodnes, in so strange a sort working his deliueraunce.
and it was a motive of forcible efficacy, to cause Peter enter into a Deeper consideration of God's Goodness, in so strange a sort working his deliverance.
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(10) part (DIV1)
1059
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This circumstance in Peters deliuerance is woorth the nothing, viz. The time of the Angels comming,
This circumstance in Peter's deliverance is worth thee nothing, viz. The time of the Angels coming,
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(10) part (DIV1)
1060
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when now there was almost no hope of any euasion or escape out of their hands:
when now there was almost no hope of any evasion or escape out of their hands:
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(10) part (DIV1)
1060
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for vpon the day following Herod thought to dispatch him.
for upon the day following Herod Thought to dispatch him.
c-acp p-acp dt n1 vvg np1 vvd pc-acp vvi pno31.
(10) part (DIV1)
1060
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Euen then in the moment as it were of his greatest extremitie, comes the Angell & openeth the prison doores,
Eve then in the moment as it were of his greatest extremity, comes the Angel & Openeth the prison doors,
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(10) part (DIV1)
1060
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and causeth the chaynes to fall from his handes:
and Causes the chains to fallen from his hands:
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(10) part (DIV1)
1060
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and so Peter escapeth almost before he awaketh, or before he can haue any leysure to consider of his deliuerance.
and so Peter escapeth almost before he awakes, or before he can have any leisure to Consider of his deliverance.
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(10) part (DIV1)
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The historie speaketh, that hee thought he had seene a vision.
The history speaks, that he Thought he had seen a vision.
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(10) part (DIV1)
1061
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So was Dauid deliuered from the handes of Saul, and Ierusalem from the tyranny of the King of Ashur, and Samaria from the Aramites;
So was David Delivered from the hands of Saul, and Ierusalem from the tyranny of the King of Ashur, and Samaria from the Aramites;
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(10) part (DIV1)
1062
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and this hapned vnto thē vpon a sudden, when no help was expected.
and this happened unto them upon a sudden, when no help was expected.
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(10) part (DIV1)
1062
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In that it pleased God not to deliuer him sooner, it proueth that the Lorde will haue the measure of affliction left to himselfe.
In that it pleased God not to deliver him sooner, it Proves that the Lord will have the measure of affliction left to himself.
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(10) part (DIV1)
1063
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He will sift vs to the vttermost to try our patience.
He will sift us to the uttermost to try our patience.
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(10) part (DIV1)
1064
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Our Sauiour had told Peter before, that sathan should winow both him and the other Apostles, as one winoweth VVheate.
Our Saviour had told Peter before, that sathan should winow both him and the other Apostles, as one winoweth VVheate.
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(10) part (DIV1)
1065
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And here hee findes it true, that sathan indeed had winowed him by his instruments of crueltie, Herod and the rest,
And Here he finds it true, that sathan indeed had winowed him by his Instruments of cruelty, Herod and the rest,
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(10) part (DIV1)
1065
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& hee was euen nowe at the next doore to death. But the prouidence of God became vnto him a present helpe in time of trouble:
& he was even now At the next door to death. But the providence of God became unto him a present help in time of trouble:
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(10) part (DIV1)
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he rescued him from the violence of his mighty aduersaries, and stayed theyr furie in the very instant.
he rescued him from the violence of his mighty Adversaries, and stayed their fury in the very instant.
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(10) part (DIV1)
1065
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As the Angell stayde Abrahams hande, vvhen the fatall blowe vvas comming.
As the Angel stayed Abrahams hand, when the fatal blow was coming.
p-acp dt n1 vvd npg1 n1, c-crq dt j n1 vbds vvg.
(10) part (DIV1)
1065
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The very night before Herod purposed to bring him out to the people, came thys vnexpected deliuerance.
The very night before Herod purposed to bring him out to the people, Come this unexpected deliverance.
dt j n1 p-acp np1 vvd pc-acp vvi pno31 av p-acp dt n1, vvd d j n1.
(10) part (DIV1)
1066
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Christ suffered the shyppe to be almost vnder the waues before hee woulde awake. God went farre with Heliah, when he was forced to flie from Iesabell:
christ suffered the ship to be almost under the waves before he would awake. God went Far with Elijah, when he was forced to fly from Jezebel:
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(10) part (DIV1)
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and to cry out, They haue killed the prophets: & I alone am left, and they seeke my soule.
and to cry out, They have killed the Prophets: & I alone am left, and they seek my soul.
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(10) part (DIV1)
1067
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And Dauid the freend of God, was put to his shy•ts, when he cryed out in greefe & anguish of his soule,
And David the friend of God, was put to his shy•ts, when he cried out in grief & anguish of his soul,
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(10) part (DIV1)
1068
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Why doost thou turne away thy face, and why forgettest thou my tribulation.
Why dost thou turn away thy face, and why forgettest thou my tribulation.
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(10) part (DIV1)
1068
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And in another place, Christ suffered Peter to sin•k, & to be in danger of drowning,
And in Another place, christ suffered Peter to sin•k, & to be in danger of drowning,
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(10) part (DIV1)
1069
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before he would stretch out his hand to support him.
before he would stretch out his hand to support him.
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(10) part (DIV1)
1069
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As heere, hee sent not his Angell to deliuer him forth of prison, till the verie night before his execution.
As Here, he sent not his Angel to deliver him forth of prison, till the very night before his execution.
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(10) part (DIV1)
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And when they were past the first and second watch: they came to the yron gate, which opened vnto them of it owne accord.
And when they were passed the First and second watch: they Come to the iron gate, which opened unto them of it own accord.
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(10) part (DIV1)
1070
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This is a further circumstance of his miraculous deliuerance. They passed throgh all the watches, and the watch-men neuer perceiued it.
This is a further circumstance of his miraculous deliverance. They passed through all the watches, and the watchmen never perceived it.
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(10) part (DIV1)
1071
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They came to the yron gate, and it opened voluntarily. Sencelesse thinges made shewe of pittie, when neither King nor people could yeeld compassion.
They Come to the iron gate, and it opened voluntarily. Senseless things made show of pity, when neither King nor people could yield compassion.
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(10) part (DIV1)
1071
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The chaynes & linkes fell from him before, and heere the yron gate giues way to Peter, both working out together his deliueraunce.
The chains & links fell from him before, and Here the iron gate gives Way to Peter, both working out together his deliverance.
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(10) part (DIV1)
1073
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These things must admonish vs of the forcible effect of prayer. Haec effrin•at carceres: soluit catenas: ferreas aperit portas: impetrat liberatores angelos.
These things must admonish us of the forcible Effect of prayer. Haec effrin•at Carceres: soluit Chains: ferreas Aperitif portas: impetrate Liberators Angels.
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(10) part (DIV1)
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Prayer it is that breaketh the strongest prysons, looseth the yron bands, openeth the well-barred gates,
Prayer it is that breaks the Strongest prisons, loses the iron bans, Openeth the well-barred gates,
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(10) part (DIV1)
1075
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& draweth the Angels out of heauen to come to the earth to worke our deliuerance.
& draws the Angels out of heaven to come to the earth to work our deliverance.
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(10) part (DIV1)
1075
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Nowe I knowe of a truth that the Lorde hath sent his Angell, and deliuered mee out of the hand of Herod,
Now I know of a truth that the Lord hath sent his Angel, and Delivered me out of the hand of Herod,
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(10) part (DIV1)
1075
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and from all the wayting for of the people of the Iewes. Heere is layd downe Peters thankfulnes after his deliuerance.
and from all the waiting for of the people of the Iewes. Here is laid down Peter's thankfulness After his deliverance.
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(10) part (DIV1)
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Hee acknowledgeth the louing kindnes of the Lorde, who had so graciously set him free from the tyrannie of his enemies, that thirsted after his blood.
He acknowledgeth the loving kindness of the Lord, who had so graciously Set him free from the tyranny of his enemies, that thirsted After his blood.
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(10) part (DIV1)
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We must learne by this example to giue thanks for what-soeuer benefits God shall powre vpon vs.
We must Learn by this Exampl to give thanks for whatsoever benefits God shall pour upon us
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(10) part (DIV1)
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For to receiue Gods benefits, and not to be thankfull for them, is to contemne God in them.
For to receive God's benefits, and not to be thankful for them, is to contemn God in them.
p-acp pc-acp vvi npg1 n2, cc xx pc-acp vbi j p-acp pno32, vbz pc-acp vvi np1 p-acp pno32.
(10) part (DIV1)
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The Lorde expecteth no retribution at our handes, Quis enim dedit ei, Who hath giuen vnto him, as the Apostle speaketh.
The Lord Expects no retribution At our hands, Quis enim dedit ei, Who hath given unto him, as the Apostle speaks.
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(10) part (DIV1)
1079
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Yet hee will haue vs to he thankfull, that is the speciall dutie that he requireth of vs. Who so offereth me thankes, hee honoureth me:
Yet he will have us to he thankful, that is the special duty that he requires of us Who so Offereth me thanks, he Honoureth me:
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(10) part (DIV1)
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and to him that ordereth his conuersation aright, will I shew the saluation of God. and to him that Ordereth his Conversation aright, will I show the salvation of God.
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(10) part (DIV1)
1080
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If one man doe pleasure or gratifie another, there will be an expectancy of thanks at least:
If one man do pleasure or gratify Another, there will be an expectancy of thanks At least:
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(10) part (DIV1)
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and shall not the Lorde much rather require the same of vs, from whom we receaue our selues, our liues,
and shall not the Lord much rather require the same of us, from whom we receive our selves, our lives,
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(10) part (DIV1)
1081
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and all that we are worth:
and all that we Are worth:
cc d cst pns12 vbr j:
(10) part (DIV1)
1081
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the bread we feede vppon, the ground we tread vpon, the light wee looke vpon, all comes from God,
the bred we feed upon, the ground we tread upon, the Light we look upon, all comes from God,
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(10) part (DIV1)
1081
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and what-soeuer is within vs, or without vs, all temporall and spirituall graces, whereof each one is more worth then a thousand worlds.
and whatsoever is within us, or without us, all temporal and spiritual graces, whereof each one is more worth then a thousand world's.
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(10) part (DIV1)
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The consideration whereof, caused the prophet Dauid to call vpon himselfe & others for this thankfulnesse in his Booke of psalmes, saying;
The consideration whereof, caused the Prophet David to call upon himself & Others for this thankfulness in his Book of psalms, saying;
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(10) part (DIV1)
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O that m•n would praise the goodnes of the Lord, and that they woulde tell out the wonders that bee dooth for the chyldren of men. Oh that m•n would praise the Goodness of the Lord, and that they would tell out the wonders that bee doth for the children of men.
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(10) part (DIV1)
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Hee calleth all the blessings of GOD Mirabilia, Wonders:
He calls all the blessings of GOD Mirabilia, Wonders:
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(10) part (DIV1)
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all haue in thē matter of admiration, the rather to stamp in vs an impression of gratitude.
all have in them matter of admiration, the rather to stamp in us an impression of gratitude.
d vhb p-acp pno32 n1 pp-f n1, dt av-c pc-acp vvi p-acp pno12 dt n1 pp-f n1.
(10) part (DIV1)
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We haue well waded vnto this thankfulnesse, when wee haue learned to say with Dauid, and with the like spirit that he did:
We have well waded unto this thankfulness, when we have learned to say with David, and with the like Spirit that he did:
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(10) part (DIV1)
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I will make it knowne to the worlde, what God hath doone for my soule. All the day long will I be telling of his wonderfull workes. I will make it known to the world, what God hath done for my soul. All the day long will I be telling of his wonderful works.
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(10) part (DIV1)
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Thus haue you briefely heard the summe of thys historie of Peters imprisonment, & his deliueraunce.
Thus have you briefly herd the sum of this history of Peter's imprisonment, & his deliverance.
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(10) part (DIV1)
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You haue seene on the one side the people solliciting, & Herod consenting to the death of Peter.
You have seen on the one side the people soliciting, & Herod consenting to the death of Peter.
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(10) part (DIV1)
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They in theyr wicked purposes, and the King in his cruell practises, conspired his ouerthrow.
They in their wicked Purposes, and the King in his cruel practises, conspired his overthrow.
pns32 p-acp po32 j n2, cc dt n1 p-acp po31 j n2, vvd po31 n1.
(10) part (DIV1)
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But on the other side, the congregation of the faithfull powred forth their important peticions for Peter:
But on the other side, the congregation of the faithful poured forth their important petitions for Peter:
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(10) part (DIV1)
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and these more strong then the yron bands, preuailed for his deliuerance. Prayer went vp from them, and the Angell came downe to him:
and these more strong then the iron bans, prevailed for his deliverance. Prayer went up from them, and the Angel Come down to him:
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(10) part (DIV1)
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and so was Peter deliuered, Herode of his purpose disappointed, the Church comforted, & Gods Name highly magnified.
and so was Peter Delivered, Herod of his purpose disappointed, the Church comforted, & God's Name highly magnified.
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(10) part (DIV1)
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Heauens High-way.
Heavens Highway.
n2 n1.
(11) part (DIV1)
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ACTS. 16. 30. 31. Syrs, what must I doe to be saued? And they said, Beleeue in the Lorde Iesus,
ACTS. 16. 30. 31. Sirs, what must I do to be saved? And they said, Believe in the Lord Iesus,
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(11) part (DIV1)
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and thou shalt be saued, and thine houshold. THese words consist of question & an aunswere.
and thou shalt be saved, and thine household. THese words consist of question & an answer.
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(11) part (DIV1)
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The occasion of the question grewe thus, noted in the precedent verses:
The occasion of the question grew thus, noted in the precedent Verses:
dt n1 pp-f dt n1 vvd av, vvn p-acp dt j n2:
(11) part (DIV1)
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When Paule and Sylas had beene imprisoned in the Citty of Philippi for the testimonie of Gods truth,
When Paul and Silas had been imprisoned in the city of Philippi for the testimony of God's truth,
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(11) part (DIV1)
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and beeing now in the lowest dungeon, it pleased the Lorde to worke theyr deliuerance in a miraculous manner,
and being now in the lowest dungeon, it pleased the Lord to work their deliverance in a miraculous manner,
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(11) part (DIV1)
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as appeareth in the 26. verse. For suddainly there came an Earth-quake, so that the foundation of the pryson was shaken,
as appears in the 26. verse. For suddenly there Come an Earthquake, so that the Foundation of the prison was shaken,
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(11) part (DIV1)
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and anone all the doores opened, & euery mans bands were loosed:
and anon all the doors opened, & every men bans were loosed:
cc av d dt n2 vvd, cc d ng1 n2 vbdr vvn:
(11) part (DIV1)
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and the Iayler beeing striken with a great terror, would straight-wayes haue slaine himselfe, had not Paule staid his fury.
and the Jailer being stricken with a great terror, would straightways have slain himself, had not Paul stayed his fury.
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(11) part (DIV1)
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Where-vppon, after a more sober consideration, finding all the prisoners to bee there, euery man sure and forth-comming,
Whereupon, After a more Sobrium consideration, finding all the Prisoners to be there, every man sure and forthcoming,
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(11) part (DIV1)
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and withall, acknowledging the mightie power of God, he comes in great humility before Paule and Silas,
and withal, acknowledging the mighty power of God, he comes in great humility before Paul and Silas,
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(11) part (DIV1)
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& he brought them forth and sayd;
& he brought them forth and said;
cc pns31 vvd pno32 av cc vvn;
(11) part (DIV1)
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Syrs, what must I doe to bee saued? Where we are to note the suddaine and strange,Sirs, what must I do to be saved? Where we Are to note the sudden and strange,
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(11) part (DIV1)
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& yet not so strange as powerful and mighty operation of Gods Spirit in this Iaylor.
& yet not so strange as powerful and mighty operation of God's Spirit in this Jailer.
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(11) part (DIV1)
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He who euen nowe would haue spoyled himselfe, seekes to saue himselfe & hee that but now was most desperate, is becom deuoute,
He who even now would have spoiled himself, seeks to save himself & he that but now was most desperate, is become devout,
pns31 r-crq av av vmd vhi vvn px31, vvz pc-acp vvi px31 cc pns31 cst p-acp av vbds av-ds j, vbz vvn j,
(11) part (DIV1)
1093
Image 127
2282
and most desirous to be informed in the way of his saluation.
and most desirous to be informed in the Way of his salvation.
cc av-ds j pc-acp vbi vvn p-acp dt n1 pp-f po31 n1.
(11) part (DIV1)
1093
Image 127
2283
So in a moment, hee becomes of an heathen man a Christian man, as if hee had beene made anewe, his affections cleane changed, his wicked resolution altered, his crueltie turned to Christianitie.
So in a moment, he becomes of an heathen man a Christian man, as if he had been made anew, his affections clean changed, his wicked resolution altered, his cruelty turned to Christianity.
av p-acp dt n1, pns31 vvz pp-f dt j-jn n1 dt njp n1, c-acp cs pns31 vhd vbn vvn av, po31 n2 av-j vvn, po31 j n1 vvn, po31 n1 vvn p-acp np1.
(11) part (DIV1)
1094
Image 127
2284
All thys came vpon him in a moment, as vvisedom came vpon Saul, when a kingly spirit vvas giuen him.
All this Come upon him in a moment, as Wisdom Come upon Saul, when a kingly Spirit was given him.
av-d d vvd p-acp pno31 p-acp dt n1, c-acp n1 vvd p-acp np1, c-crq dt j n1 vbds vvn pno31.
(11) part (DIV1)
1094
Image 127
2285
Sirs, what must I do to be saued? Heere it is verified, I came not to call the righteous, but sinners to repentance.
Sirs, what must I do to be saved? Here it is verified, I Come not to call the righteous, but Sinners to Repentance.
np1, r-crq vmb pns11 vdi pc-acp vbi vvn? av pn31 vbz vvn, pns11 vvd xx pc-acp vvi dt j, cc-acp n2 p-acp n1.
(11) part (DIV1)
1094
Image 127
2286
And again, I am not sent but to the lost sheep of the house of Israell.
And again, I am not sent but to the lost sheep of the house of Israel.
cc av, pns11 vbm xx vvn cc-acp p-acp dt j-vvn n1 pp-f dt n1 pp-f np1.
(11) part (DIV1)
1095
Image 128
2287
Behold the power of God in his effectuall calling of sinners:
Behold the power of God in his effectual calling of Sinners:
vvb dt n1 pp-f np1 p-acp po31 j n-vvg pp-f n2:
(11) part (DIV1)
1096
Image 128
2288
Saul in his greatest rage, when hee tyrannized most against Gods Saints, was vpon a suddaine made of Saul a persecuter, Paule a professour.
Saul in his greatest rage, when he tyrannized most against God's Saints, was upon a sudden made of Saul a Persecutor, Paul a professor.
np1 p-acp po31 js n1, c-crq pns31 vvd av-ds p-acp npg1 n2, vbds p-acp dt j vvn pp-f np1 dt n1, np1 dt n1.
(11) part (DIV1)
1096
Image 128
2289
The same powerfull Spirit wrought in the conuersion of Zacheus, making him of a publican a zealous Christian.
The same powerful Spirit wrought in the conversion of Zacchaeus, making him of a publican a zealous Christian.
dt d j n1 vvn p-acp dt n1 pp-f np1, vvg pno31 pp-f dt n1 dt j njp.
(11) part (DIV1)
1096
Image 128
2290
So of stones, God can and still dooth raise vp chyldren to Abraham, as in this place he wrought in thys wicked and cruell saylor nowe to seeke the meanes of his saluation.
So of stones, God can and still doth raise up children to Abraham, as in this place he wrought in this wicked and cruel sailor now to seek the means of his salvation.
np1 pp-f n2, np1 vmb cc av vdz vvi a-acp n2 p-acp np1, c-acp p-acp d n1 pns31 vvd p-acp d j cc j n1 av pc-acp vvi dt n2 pp-f po31 n1.
(11) part (DIV1)
1096
Image 128
2291
He who ere-whiles had chained others, is nowe chayned vp himselfe, and by the mighty power of God driuen to seeke releefe at his handes whom before hee despised,
He who erewhiles had chained Others, is now chained up himself, and by the mighty power of God driven to seek relief At his hands whom before he despised,
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(11) part (DIV1)
1097
Image 128
2292
and shut vp in the basest place of his house. Feare made him runne to the Apostles:
and shut up in the Basest place of his house. fear made him run to the Apostles:
cc vvd a-acp p-acp dt js n1 pp-f po31 n1. n1 vvd pno31 vvi p-acp dt n2:
(11) part (DIV1)
1097
Image 128
2293
as shame draue Adam to the fig-trees.
as shame drove Adam to the figtrees.
c-acp n1 vvd np1 p-acp dt n2.
(11) part (DIV1)
1098
Image 128
2294
And he who before was lofty and proud, & disdainfull, nowe stoopes downe and humbles himselfe,
And he who before was lofty and proud, & disdainful, now stoops down and humbles himself,
cc pns31 r-crq a-acp vbds j cc j, cc j, av vvz a-acp cc vvz px31,
(11) part (DIV1)
1098
Image 128
2295
and discouers his ignorance, as Adam did his nakednes. Sirs, what must I doe to be saued.
and discovers his ignorance, as Adam did his nakedness. Sirs, what must I do to be saved.
cc vvz po31 n1, c-acp np1 vdd po31 n1. n2, r-crq vmb pns11 vdi pc-acp vbi vvn.
(11) part (DIV1)
1098
Image 128
2296
It is a voyce of passionate fearefulnesse, such as is wont to proceed from them that are distracted,
It is a voice of passionate fearfulness, such as is wont to proceed from them that Are distracted,
pn31 vbz dt n1 pp-f j n1, d c-acp vbz j pc-acp vvi p-acp pno32 cst vbr vvn,
(11) part (DIV1)
1100
Image 128
2297
and as it were at theyr wits end. What shall I doe. This Iaylour was not carefull howe to aunswere the Rulers, that had committed them:
and as it were At their wits end. What shall I do. This Jailer was not careful how to answer the Rulers, that had committed them:
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(11) part (DIV1)
1100
Image 128
2298
nor doth he deuise what excuse hee might make to the officers & Magistrates, who in all likelihood would exact them at his handes, who had the custodie of them.
nor does he devise what excuse he might make to the Officers & Magistrates, who in all likelihood would exact them At his hands, who had the custody of them.
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(11) part (DIV1)
1101
Image 128
2299
But all these matters layd apart, hee is nowe possessed with a deeper meditation, which is, how he may be saued.
But all these matters laid apart, he is now possessed with a Deeper meditation, which is, how he may be saved.
p-acp d d n2 vvd av, pns31 vbz av vvn p-acp dt jc-jn n1, r-crq vbz, c-crq pns31 vmb vbi vvn.
(11) part (DIV1)
1101
Image 128
2300
Syrs, ] The first word noteth his humility and reuerence.Sirs, ] The First word notes his humility and Reverence.
n2, ] dt ord n1 vvz po31 n1 cc n1.
(11) part (DIV1)
1102
Image 128
2301
Syrs, or Lordes, to signifie that there is a reuerence and an honour stampt in the very name and office of Ministers: and therefore it is said:Sirs, or lords, to signify that there is a Reverence and an honour stamped in the very name and office of Ministers: and Therefore it is said:
n2, cc n2, pc-acp vvi cst pc-acp vbz dt n1 cc dt n1 vvn p-acp dt j n1 cc n1 pp-f n2: cc av pn31 vbz vvn:
(11) part (DIV1)
1102
Image 128
2302
Feare God, and honour his Priestes. And they that minister well, are worthy of double honour. fear God, and honour his Priests. And they that minister well, Are worthy of double honour.
vvb np1, cc vvi po31 n2. cc pns32 cst vvb av, vbr j pp-f j-jn n1.
(11) part (DIV1)
1102
Image 128
2303
O howe beautifull vppon the Mountaines, (saith Esay) are the feete of them that preach peace, that publish good tydins, saying to Syon, thy King raigneth. Oh how beautiful upon the Mountains, (Says Isaiah) Are the feet of them that preach peace, that publish good tydins, saying to Syon, thy King Reigneth.
uh c-crq j p-acp dt n2, (vvz np1) vbr dt n2 pp-f pno32 cst vvb n1, cst vvb j n2, vvg p-acp np1, po21 n1 vvz.
(11) part (DIV1)
1103
Image 128
2304
They are called the eyes of the body, operatores messis, the work-men in the haruest. The messengers inuiting to the mariage of the Kings sonne.
They Are called the eyes of the body, operatores Messis, the workmen in the harvest. The messengers inviting to the marriage of the Kings son.
pns32 vbr vvn dt n2 pp-f dt n1, n2 n1, dt n2 p-acp dt n1. dt n2 vvg p-acp dt n1 pp-f dt ng1 n1.
(11) part (DIV1)
1104
Image 128
2305
The horse-men and chariots of Israell: Spirituall Fathers, Angels, starres, &c.
The horsemen and chariots of Israel: Spiritual Father's, Angels, Stars, etc.
dt n2 cc n2 pp-f np1: j n2, n2, n2, av
(11) part (DIV1)
1105
Image 129
2306
If men did but consider of these honorable tytles which the word of God doth attribute to the Ministers of his Word, thys calling would not receaue that contempt as at this day it dooth:
If men did but Consider of these honourable titles which the word of God does attribute to the Ministers of his Word, this calling would not receive that contempt as At this day it doth:
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(11) part (DIV1)
1106
Image 129
2307
Gods sacred Worde would be more reuerently entertayned, and the Ministerie it selfe better reckoned.
God's sacred Word would be more reverently entertained, and the Ministry it self better reckoned.
ng1 j n1 vmd vbi av-dc av-j vvn, cc dt n1 pn31 n1 jc vvn.
(11) part (DIV1)
1106
Image 129
2308
Surely, great is, and beyond measure intollerable, the misterie of iniquitie in thys respect, which woorketh strongly i• the chyldren of disobedience.
Surely, great is, and beyond measure intolerable, the mystery of iniquity in this respect, which worketh strongly i• the children of disobedience.
av-j, j vbz, cc p-acp n1 j, dt n1 pp-f n1 p-acp d n1, r-crq vvz av-j n1 dt n2 pp-f n1.
(11) part (DIV1)
1107
Image 129
2309
Sinne & sathan haue both conspired together to broach in mens hearts thys contempt of the Ministers of the Gospell, to the end that in the Minister, the Ministerie it selfe in time might vtterly bee contemned.
Sin & sathan have both conspired together to broach in men's hearts this contempt of the Ministers of the Gospel, to the end that in the Minister, the Ministry it self in time might utterly be contemned.
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(11) part (DIV1)
1108
Image 129
2310
The Authour to the Hebrues, denounceth an heau•e iudgement against thē that doe but neglect the meanes of theyr saluation.
The Author to the Hebrews, Denounceth an heau•e judgement against them that do but neglect the means of their salvation.
dt n1 p-acp dt njp2, vvz dt j n1 p-acp pno32 cst vdb p-acp vvi dt n2 pp-f po32 n1.
(11) part (DIV1)
1109
Image 129
2311
Much rather then must they expect the seueritie of Gods iudgements, that shall despise and contemne with and high hand the ministery of the word.
Much rather then must they expect the severity of God's Judgments, that shall despise and contemn with and high hand the Ministry of the word.
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(11) part (DIV1)
1109
Image 129
2312
He that despised Moses law, died vnder two or three witnesses:
He that despised Moses law, died under two or three Witnesses:
pns31 cst vvd np1 n1, vvd p-acp crd cc crd n2:
(11) part (DIV1)
1110
Image 129
2313
but how shall hee be sentenced that treadeth vnder foote the sonne of God, and counteth the blood of the Testament where-with he was sanctified,
but how shall he be sentenced that treadeth under foot the son of God, and counteth the blood of the Testament wherewith he was sanctified,
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(11) part (DIV1)
1110
Image 129
2314
as an vnholy thing, and so despites the spirit of grace.
as an unholy thing, and so despites the Spirit of grace.
c-acp dt j n1, cc av n2 dt n1 pp-f n1.
(11) part (DIV1)
1110
Image 129
2315
Certainly, if Princes take the contempt as done to them, which is done to theyr Embassadours.
Certainly, if Princes take the contempt as done to them, which is done to their ambassadors.
av-j, cs n2 vvb dt n1 a-acp vdn p-acp pno32, r-crq vbz vdn p-acp po32 n2.
(11) part (DIV1)
1111
Image 129
2316
If Hanun and Ammon stinke in the nosthrils of Israell, for their vill•ny ossered to Dauids messengers.
If Hanun and Ammon stink in the nostrils of Israel, for their vill•ny ossered to David messengers.
cs np1 cc np1 n1 p-acp dt n2 pp-f np1, p-acp po32 n1 vvn p-acp npg1 n2.
(11) part (DIV1)
1112
Image 129
2317
If Iudas tooke peny-worths of himselfe, and became his owne executioner, for betraying his Lord and Maister.
If Iudas took pennyworths of himself, and became his own executioner, for betraying his Lord and Master.
cs np1 vvd n2 pp-f px31, cc vvd po31 d n1, p-acp vvg po31 n1 cc n1.
(11) part (DIV1)
1113
Image 129
2318
If Ierusalem, fai•e and famous Ierusalem, became an heape of stones, and the shame of the world,
If Ierusalem, fai•e and famous Ierusalem, became an heap of stones, and the shame of the world,
cs np1, n1 cc j np1, vvd dt n1 pp-f n2, cc dt n1 pp-f dt n1,
(11) part (DIV1)
1114
Image 129
2319
for despising, and euill intreating of so many prophets that were sent vnto them:
for despising, and evil entreating of so many Prophets that were sent unto them:
p-acp vvg, cc av-jn vvg pp-f av d n2 cst vbdr vvn p-acp pno32:
(11) part (DIV1)
1114
Image 129
2320
how shall God suffer these mocking Micholls, these oppressing Pharaoes, and rayling Rabshakehs? Whether they be Libertines,
how shall God suffer these mocking Micholls, these oppressing Pharaoh's, and railing Rabshakehs? Whither they be Libertines,
c-crq vmb np1 vvi d j-vvg np1, d vvg npg1, cc j-vvg n2? cs pns32 vbb n2,
(11) part (DIV1)
1114
Image 129
2321
or Neutrals, Athiests, or Papists, of any Religion, or of no Religion, in Citty, or in Country,
or Neutrals, Atheists, or Papists, of any Religion, or of no Religion, in city, or in Country,
cc n2, n2, cc njp2, pp-f d n1, cc pp-f dx n1, p-acp n1, cc p-acp n1,
(11) part (DIV1)
1114
Image 129
2322
or wheresoeuer they be, how shall God suffer them at last, though he suffer them long to escape his wrath.
or wheresoever they be, how shall God suffer them At last, though he suffer them long to escape his wrath.
cc c-crq pns32 vbb, c-crq vmb np1 vvi pno32 p-acp ord, cs pns31 vvb pno32 av-j pc-acp vvi po31 n1.
(11) part (DIV1)
1114
Image 130
2323
And know you, that heare the Preacher for fashion sake, that goe home and iest at him your bellies full:
And know you, that hear the Preacher for fashion sake, that go home and jest At him your bellies full:
cc vvb pn22, cst vvb dt n1 p-acp n1 n1, cst vvb av-an cc vvi p-acp pno31 po22 n2 j:
(11) part (DIV1)
1115
Image 130
2324
that censure him at your pleasures, that eate him at your feasts, that buy and sell him at your shoppes, that recreate your selues with his faults.
that censure him At your pleasures, that eat him At your feasts, that buy and fell him At your shops, that recreate your selves with his Faults.
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(11) part (DIV1)
1115
Image 130
2325
The day will come when ye shall know, and be driuen to confesse, that Prophets haue beene among you:
The day will come when you shall know, and be driven to confess, that prophets have been among you:
dt n1 vmb vvi c-crq pn22 vmb vvi, cc vbi vvn pc-acp vvi, cst n2 vhb vbn p-acp pn22:
(11) part (DIV1)
1116
Image 130
2326
and then you will wish you had learned that which the Iaylor nowe teacheth you:
and then you will wish you had learned that which the Jailer now Teaches you:
cc cs pn22 vmb vvi pn22 vhd vvn d r-crq dt n1 av vvz pn22:
(11) part (DIV1)
1116
Image 130
2327
which is, to humble your selues in all reuerence, euen at the feet of Gods messengers,
which is, to humble your selves in all Reverence, even At the feet of God's messengers,
r-crq vbz, pc-acp vvi po22 n2 p-acp d n1, av p-acp dt n2 pp-f npg1 n2,
(11) part (DIV1)
1116
Image 130
2328
and so to seeke the meanes of your saluation. Sirs. So then the first doore that openeth to Gods graces and treasures, is humility.
and so to seek the means of your salvation. Sirs. So then the First door that Openeth to God's graces and treasures, is humility.
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(11) part (DIV1)
1116
Image 130
2329
Many a faire and large house hath but a narrow entry, and a low doore. And so the lowe gate of humility is the doore of Gods house, narrow without, but within are many Mansions.
Many a fair and large house hath but a narrow entry, and a low door. And so the low gate of humility is the door of God's house, narrow without, but within Are many Mansions.
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(11) part (DIV1)
1119
Image 130
2330
And we must first passe by the narrow, before we come to the broad. Hauing made this reuerent preparatiue, he comes to the matter.
And we must First pass by the narrow, before we come to the broad. Having made this reverent preparative, he comes to the matter.
cc pns12 vmb ord vvi p-acp dt j, c-acp pns12 vvb p-acp dt j. vhg vvn d j n1, pns31 vvz p-acp dt n1.
(11) part (DIV1)
1120
Image 130
2331
What must I doe to be saued? This one question is woorth all questions that may bee made:What must I do to be saved? This one question is worth all questions that may be made:
q-crq vmb pns11 vdi pc-acp vbi vvn? d crd n1 vbz j d n2 cst vmb vbi vvn:
(11) part (DIV1)
1121
Image 130
2332
for in other demaundes whatsoeuer, a per•ect aunswere cannot be so giuen at once:
for in other demands whatsoever, a per•ect answer cannot be so given At once:
c-acp p-acp j-jn n2 r-crq, dt j n1 vmbx vbi av vvn p-acp a-acp:
(11) part (DIV1)
1122
Image 130
2333
but wee must demaund againe, and againe, & neuer giue ouer questroning, till wee haue a full aunswer that pleaseth vs.
but we must demand again, and again, & never give over questroning, till we have a full answer that Pleases us
cc-acp pns12 vmb vvi av, cc av, cc av-x vvb p-acp vvg, c-acp pns12 vhb dt j n1 cst vvz pno12
(11) part (DIV1)
1122
Image 130
2334
But this demaund, this one question but once made, cuts off all others;
But this demand, this one question but once made, cuts off all Others;
cc-acp d n1, d crd n1 p-acp a-acp vvd, vvz a-acp d n2-jn;
(11) part (DIV1)
1123
Image 130
2335
and beeing but once aunswered, wee rest satisfied like this laylour, for it ministreth a full contentment to our desires.
and being but once answered, we rest satisfied like this laylour, for it Ministereth a full contentment to our Desires.
cc vbg p-acp a-acp vvd, pns12 vvb vvn av-j d n1, c-acp pn31 vvz dt j n1 p-acp po12 n2.
(11) part (DIV1)
1123
Image 130
2336
O that all men were like this Iaylour, to make like questions. This should be our first demaund, but wee make it our last:
Oh that all men were like this Jailer, to make like questions. This should be our First demand, but we make it our last:
uh cst d n2 vbdr av-j d n1, pc-acp vvi av-j n2. d vmd vbi po12 ord n1, cc-acp pns12 vvb pn31 po12 n1:
(11) part (DIV1)
1124
Image 130
2337
after all the lessons that wee haue learned, yet wee haue beene schooled in this: we haue not learned how to be saued.
After all the Lessons that we have learned, yet we have been schooled in this: we have not learned how to be saved.
c-acp d dt n2 cst pns12 vhb vvn, av pns12 vhb vbn vvn p-acp d: pns12 vhb xx vvn c-crq pc-acp vbi vvn.
(11) part (DIV1)
1125
Image 130
2338
Wee haue no leasure to thinke on this, for our other businesses of the world call vs from it.
we have no leisure to think on this, for our other businesses of the world call us from it.
pns12 vhb dx n1 pc-acp vvi p-acp d, c-acp po12 j-jn n2 pp-f dt n1 vvb pno12 p-acp pn31.
(11) part (DIV1)
1126
Image 130
2339
Like those lingerers in the Gospell.
Like those lingerers in the Gospel.
av-j d n2 p-acp dt n1.
(11) part (DIV1)
1127
Image 130
2340
Hee that should haue followed Christ, sayde, Nay, suffer me first to goe bury my Father.
He that should have followed christ, said, Nay, suffer me First to go bury my Father.
pns31 cst vmd vhi vvn np1, vvd, uh, vvb pno11 ord pc-acp vvi vvi po11 n1.
(11) part (DIV1)
1127
Image 131
2341
Still there will be one let or other to hinder vs from saluation, like the fowles that cumbered Abraham in his sacrifice.
Still there will be one let or other to hinder us from salvation, like the fowls that cumbered Abraham in his sacrifice.
av pc-acp vmb vbi crd vvb cc n-jn pc-acp vvi pno12 p-acp n1, av-j dt n2 cst vvd np1 p-acp po31 n1.
(11) part (DIV1)
1128
Image 131
2342
Eyther we haue bought a yoake of Oxen, and must of necessity goe proue them: or we haue taken a Farme, & we must goe see it:
Either we have bought a yoke of Oxen, and must of necessity go prove them: or we have taken a Farm, & we must go see it:
av-d pns12 vhb vvn dt n1 pp-f n2, cc vmb pp-f n1 vvb vvi pno32: cc pns12 vhb vvn dt n1, cc pns12 vmb vvi vvi pn31:
(11) part (DIV1)
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or we haue married a wife, and cannot come. So we haue no time yet, and lesse leasure to learne how to be saued.
or we have married a wife, and cannot come. So we have no time yet, and less leisure to Learn how to be saved.
cc pns12 vhb vvn dt n1, cc vmbx vvi. av pns12 vhb dx n1 av, cc dc n1 pc-acp vvi c-crq pc-acp vbi vvn.
(11) part (DIV1)
1129
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We will learne this lesson last of all, and after all, when we are most vnsit to learne,
We will Learn this Lesson last of all, and After all, when we Are most vnsit to Learn,
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(11) part (DIV1)
1131
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and haue almost quite lost our wits & our sences then we will goe to schoole. This Iaylour did not so:
and have almost quite lost our wits & our Senses then we will go to school. This Jailer did not so:
cc vhb av av vvn po12 n2 cc po12 n2 av pns12 vmb vvi pc-acp vvi. d n1 vdd xx av:
(11) part (DIV1)
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so soone as hee felt the motion of Gods spirit within him, calling him to the knowledge of this holy lesson, he lingers not, nor deferres the time;
so soon as he felt the motion of God's Spirit within him, calling him to the knowledge of this holy Lesson, he lingers not, nor defers the time;
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(11) part (DIV1)
1132
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but hee suffers the spirit of God to worke him and to frame him now he is pliable,
but he suffers the Spirit of God to work him and to frame him now he is pliable,
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(11) part (DIV1)
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as the Smith doth his i•on while it is hote.
as the Smith does his i•on while it is hight.
c-acp dt n1 vdz po31 n1 cs pn31 vbz j.
(11) part (DIV1)
1132
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He did not suffer this golden oportunity to slip, which in no case (specially in heauenlie matters) ought to be neglected:
He did not suffer this golden opportunity to slip, which in no case (specially in heavenly matters) ought to be neglected:
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(11) part (DIV1)
1133
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but he runnes to the Apostles, as the Apostles themselues a little before ranne to Christ, when they prayed in the prison,
but he runs to the Apostles, as the Apostles themselves a little before ran to christ, when they prayed in the prison,
cc-acp pns31 vvz p-acp dt n2, c-acp dt n2 px32 av av-j a-acp vvd p-acp np1, c-crq pns32 vvd p-acp dt n1,
(11) part (DIV1)
1133
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and saith, What must I doe to be saued.
and Says, What must I do to be saved.
cc vvz, q-crq vmb pns11 vdi pc-acp vbi vvn.
(11) part (DIV1)
1133
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Of all intergatories, this is the sweetest, yet least thought vppon or practised, fewe that haue learned to minister it to themselues, or others.
Of all Interrogatories, this is the Sweetest, yet least Thought upon or practised, few that have learned to minister it to themselves, or Others.
pp-f d n2-jn, d vbz dt js, av av-ds vvn p-acp cc vvn, d cst vhb vvn pc-acp vvi pn31 p-acp px32, cc n2-jn.
(11) part (DIV1)
1134
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All generally settle their mindes vpon other matters, meerely contrary to this.
All generally settle their minds upon other matters, merely contrary to this.
d av-j vvi po32 n2 p-acp j-jn n2, av-j j-jn p-acp d.
(11) part (DIV1)
1135
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The most part study howe they may be rich? how they may be honourable? how they may aduance themselues,
The most part study how they may be rich? how they may be honourable? how they may advance themselves,
dt av-ds n1 vvb c-crq pns32 vmb vbi j? c-crq pns32 vmb vbi j? c-crq pns32 vmb vvi px32,
(11) part (DIV1)
1136
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and so be magnified in this world.
and so be magnified in this world.
cc av vbi vvn p-acp d n1.
(11) part (DIV1)
1136
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How they may be possessed of house & lands? how in a word they may reape the crop of all the pleasures that this transito•y life can aford them.
How they may be possessed of house & Lands? how in a word they may reap the crop of all the pleasures that this transito•y life can afford them.
c-crq pns32 vmb vbi vvn pp-f n1 cc n2? q-crq p-acp dt n1 pns32 vmb vvi dt n1 pp-f d dt n2 cst d j n1 vmb vvi pno32.
(11) part (DIV1)
1137
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Fewe or none care how to be saued:
Few or none care how to be saved:
d cc pix vvb c-crq pc-acp vbi vvn:
(11) part (DIV1)
1138
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so this that should be the Alpha of our desires, it is the Omega of our endeuours.
so this that should be the Alpha of our Desires, it is the Omega of our endeavours.
av d cst vmd vbi dt np1 pp-f po12 n2, pn31 vbz dt np1 pp-f po12 n2.
(11) part (DIV1)
1138
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Christ saith, Seeke first the Kingdome of God, and the righteousnes thereof:
christ Says, Seek First the Kingdom of God, and the righteousness thereof:
np1 vvz, vvb ord dt n1 pp-f np1, cc dt n1 av:
(11) part (DIV1)
1139
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but the carnall man saith, Nay, I will first seeke afvanity, and after my lusts & after my pleasures.
but the carnal man Says, Nay, I will First seek afvanity, and After my Lustiest & After my pleasures.
p-acp dt j n1 vvz, uh-x, pns11 vmb ord vvi n1, cc p-acp po11 n2 cc p-acp po11 n2.
(11) part (DIV1)
1139
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The greatest nu•ber are like Haman, or Belshazzar, or like the •••ple •i•h man in the Gospell.
The greatest nu•ber Are like Haman, or Belshazzar, or like the •••ple •i•h man in the Gospel.
dt js n1 vbr av-j np1, cc np1, cc av-j dt n1 vhz n1 p-acp dt n1.
(11) part (DIV1)
1139
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Ve•y sewe ••• Dauid, or Solomon, or Ioliah, tha•••b••• •or wisedom, that seeke after the sauing knowledge.
Ve•y sew ••• David, or Solomon, or Ioliah, tha•••b••• •or Wisdom, that seek After the Saving knowledge.
np1 vvd ••• np1, cc np1, cc np1, n1 n1 n1, cst vvb p-acp dt vvg n1.
(11) part (DIV1)
1139
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Few like this Iaylor that will run to Christ, or his Ministers, as he did to the Apostles, to demaund how they may be saued.
Few like this Jailer that will run to christ, or his Ministers, as he did to the Apostles, to demand how they may be saved.
np1 vvb d n1 cst vmb vvi p-acp np1, cc po31 n2, c-acp pns31 vdd p-acp dt n2, pc-acp vvi c-crq pns32 vmb vbi vvn.
(11) part (DIV1)
1139
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Well, where the graces of God are implanted, and where the sweete motions of his holy spirit sind enterance, there hath vanity no place:
Well, where the graces of God Are implanted, and where the sweet motions of his holy Spirit sind Entrance, there hath vanity no place:
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(11) part (DIV1)
1140
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but all the whole man, the soule, and spirit, and body, all is carried away with heauenly desires;
but all the Whole man, the soul, and Spirit, and body, all is carried away with heavenly Desires;
cc-acp d dt j-jn n1, dt n1, cc n1, cc n1, d vbz vvn av p-acp j n2;
(11) part (DIV1)
1140
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as Paule was rauished with new visions, when he was rapt vp into the third heauen.
as Paul was ravished with new visions, when he was rapt up into the third heaven.
c-acp np1 vbds vvn p-acp j n2, c-crq pns31 vbds vvn a-acp p-acp dt ord n1.
(11) part (DIV1)
1140
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But this cannot be, till wee haue bidden the world farewell, with the deceaueable glory thereof,
But this cannot be, till we have bidden the world farewell, with the deceaueable glory thereof,
p-acp d vmbx vbi, c-acp pns12 vhb vvn dt n1 n1, p-acp dt j n1 av,
(11) part (DIV1)
1141
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vntill the olde man be vtterlie abollished, and the whole body of sinne be destroyed.
until the old man be utterly abolished, and the Whole body of sin be destroyed.
c-acp dt j n1 vbi av-j vvn, cc dt j-jn n1 pp-f n1 vbb vvn.
(11) part (DIV1)
1141
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And vntill wee be moulded as it were a new like Adam in Paradise before his fall.
And until we be moulded as it were a new like Adam in Paradise before his fallen.
cc c-acp pns12 vbb vvn c-acp pn31 vbdr dt j j np1 p-acp n1 p-acp po31 n1.
(11) part (DIV1)
1141
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The cou•se of this wo•lde is such, that whatsoeuer in face we professe, yet our maner of liuing bewrayes our contrary desire.
The cou•se of this wo•lde is such, that whatsoever in face we profess, yet our manner of living betrays our contrary desire.
dt n1 pp-f d n1 vbz d, cst r-crq p-acp n1 pns12 vvb, av po12 n1 pp-f vvg vvz po12 j-jn n1.
(11) part (DIV1)
1142
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Wee all would seeme to haue the smooth voyce of Iacob; but wee can be content to carry within vs Esaus hart and hands.
we all would seem to have the smooth voice of Iacob; but we can be content to carry within us Esaus heart and hands.
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(11) part (DIV1)
1142
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Where the Iaylour questioneth how hee may be saued, the greater part of men of this age demaund howe they may be damned.
Where the Jailer questioneth how he may be saved, the greater part of men of this age demand how they may be damned.
c-crq dt n1 vvz c-crq pns31 vmb vbi vvn, dt jc n1 pp-f n2 pp-f d n1 vvi c-crq pns32 vmb vbi vvn.
(11) part (DIV1)
1143
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No man asketh how he may be made more holy, but how be more wicked, not how he may becom more humble,
No man asks how he may be made more holy, but how be more wicked, not how he may become more humble,
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(11) part (DIV1)
1143
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but how he may waxe more proud;
but how he may wax more proud;
cc-acp c-crq pns31 vmb vvi av-dc j;
(11) part (DIV1)
1143
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not how hee may goe like Iohn in Cammels haire, and girt about after the homeliest fashion, with the girdle of a skinne:
not how he may go like John in Camels hair, and girded about After the homeliest fashion, with the girdle of a skin:
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(11) part (DIV1)
1143
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but how he may iet it, and ruffle it in silkes and veluets, like them that are in Kings Courts.
but how he may jet it, and ruffle it in silks and velvets, like them that Are in Kings Courts.
cc-acp c-crq pns31 vmb vvi pn31, cc vvi pn31 p-acp n2 cc n2, vvb pno32 cst vbr p-acp n2 n2.
(11) part (DIV1)
1143
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This Iaylour had been a wicked & prophane cruell man;
This Jailer had been a wicked & profane cruel man;
d n1 vhd vbn dt j cc j j n1;
(11) part (DIV1)
1144
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but now hee lamenteth his former cariage of himselfe, and he now careth to know nothing now, but howe to be saued.
but now he lamenteth his former carriage of himself, and he now Careth to know nothing now, but how to be saved.
cc-acp av pns31 vvz po31 j n1 pp-f px31, cc pns31 av vvz pc-acp vvi pix av, cc-acp c-crq pc-acp vbi vvn.
(11) part (DIV1)
1144
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As if hee should say, I haue taken great paines to be wicked, & I haue deuised by all meanes how to exercise cruelty against the children of God;
As if he should say, I have taken great pains to be wicked, & I have devised by all means how to exercise cruelty against the children of God;
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(11) part (DIV1)
1145
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but if I knew now how to recouer Gods fauour, how to become a Christian, I would refuse to vndergoe no paines in the world.
but if I knew now how to recover God's favour, how to become a Christian, I would refuse to undergo no pains in the world.
cc-acp cs pns11 vvd av c-crq pc-acp vvi npg1 n1, c-crq pc-acp vvi dt njp, pns11 vmd vvi pc-acp vvi dx n2 p-acp dt n1.
(11) part (DIV1)
1145
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Nothing should stand in my way, no perrill were it euer so hurtfull no persecution, were it euer so hot and raging, should with-hold me from the recouery of Gods rich mercies, the happie mans onely prerogatiue.
Nothing should stand in my Way, no peril were it ever so hurtful no persecution, were it ever so hight and raging, should withhold me from the recovery of God's rich Mercies, the happy men only prerogative.
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(11) part (DIV1)
1145
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Heere wee may see the growth of Gods graces in his children:
Here we may see the growth of God's graces in his children:
av pns12 vmb vvi dt n1 pp-f npg1 n2 p-acp po31 n2:
(11) part (DIV1)
1146
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first, God planteth and soweth in our harts a desire of well doing, a desire to knowe Gods will: secondly, a holy knowledge:
First, God plants and Soweth in our hearts a desire of well doing, a desire to know God's will: secondly, a holy knowledge:
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(11) part (DIV1)
1146
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and thirdly, a practike obedience of the same will of God, according to the measure of our knowledge.
and Thirdly, a practic Obedience of the same will of God, according to the measure of our knowledge.
cc ord, dt j-jn n1 pp-f dt d n1 pp-f np1, vvg p-acp dt n1 pp-f po12 n1.
(11) part (DIV1)
1146
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A desire, a knowledge, and a practise, like the seed that is sowne, comes vp by degrees; first it is grasse.
A desire, a knowledge, and a practice, like the seed that is sown, comes up by Degrees; First it is grass.
dt n1, dt n1, cc dt n1, j dt n1 cst vbz vvn, vvz a-acp p-acp n2; ord pn31 vbz n1.
(11) part (DIV1)
1146
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then the blade, and then the eare.
then the blade, and then the ear.
av dt n1, cc av dt n1.
(11) part (DIV1)
1146
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So first wee must labour to haue knowledge, and that will soone appeare, if we haue in vs a desire to learne, as this laylour had.
So First we must labour to have knowledge, and that will soon appear, if we have in us a desire to Learn, as this laylour had.
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(11) part (DIV1)
1146
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And last of all, to worke accordingly, and so the Christian man is fully perfited:
And last of all, to work accordingly, and so the Christian man is Fully perfited:
cc ord pp-f d, pc-acp vvi av-vvg, cc av dt njp n1 vbz av-j vvn:
(11) part (DIV1)
1146
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and so groweth vp in holines and righteousnes, after the similitude of him that made him. What must doe.
and so grows up in holiness and righteousness, After the similitude of him that made him. What must do.
cc av vvz a-acp p-acp n1 cc n1, p-acp dt n1 pp-f pno31 cst vvd pno31. q-crq vmb vdi.
(11) part (DIV1)
1146
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Must, importeth the present oportunity, which in no case ought to bee neglected, specielly in matters of saluation.Must, imports the present opportunity, which in no case ought to be neglected, specielly in matters of salvation.
vmb, vvz dt j n1, r-crq p-acp dx n1 vmd pc-acp vbi vvn, av-j p-acp n2 pp-f n1.
(11) part (DIV1)
1147
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Men are least carefull in this behalfe: they deserre their conuersion till theyr last and latest time;
Men Are least careful in this behalf: they defer their conversion till their last and latest time;
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(11) part (DIV1)
1148
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Beeing loath to part with sinne, as Lot was to goe out of Sodome: they would not leaue sinne till sinne leaue them.
Being loath to part with sin, as Lot was to go out of Sodom: they would not leave sin till sin leave them.
vbg j pc-acp vvi p-acp n1, c-acp n1 vbds pc-acp vvi av pp-f np1: pns32 vmd xx vvi n1 p-acp n1 n1 pno32.
(11) part (DIV1)
1148
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This Iaylor teacheth you otherwise, if you aske him, when it is best to enter into this holy resolution,
This Jailer Teaches you otherwise, if you ask him, when it is best to enter into this holy resolution,
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(11) part (DIV1)
1148
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when it is time to turne to God and so be saued: He tells you now you must doe it, now is the time.
when it is time to turn to God and so be saved: He tells you now you must do it, now is the time.
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(11) part (DIV1)
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Aske Solomon, Hee tells thee in the dayes of thy youth remember thy Creatour. Aske God himselfe, he tels thee, To day, heare my voyce.
Ask Solomon, He tells thee in the days of thy youth Remember thy Creator. Ask God himself, he tells thee, To day, hear my voice.
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(11) part (DIV1)
1148
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If thou wilt knowe the time of the day, aske Abraham, Hee tells thee it must be in the morning:
If thou wilt know the time of the day, ask Abraham, He tells thee it must be in the morning:
cs pns21 vm2 vvi dt n1 pp-f dt n1, vvb np1, pns31 vvz pno21 pn31 vmb vbi p-acp dt n1:
(11) part (DIV1)
1149
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as he in the morning of the day rose vp to sacrifice his sonne, so thou In mane vitae tuae. In the morning of thy life.
as he in the morning of the day rose up to sacrifice his son, so thou In mane vitae tuae. In the morning of thy life.
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(11) part (DIV1)
1149
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If thou let the day slip till the morrow, to thee belongs that curse. Ʋae qui dicitis cras: cras, cras, non Christianorum, sed Coruorum vox est miserè crocitantium.
If thou let the day slip till the morrow, to thee belongs that curse. Ʋae qui dicitis cras: cras, cras, non Christians, sed Coruorum vox est miserè crocitantium.
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(11) part (DIV1)
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Woe be to you that say to morrow:
Woe be to you that say to morrow:
n1 vbb p-acp pn22 cst vvb p-acp n1:
(11) part (DIV1)
1150
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to morrow, to morrow, is not the voyce of Christians, but the vnlucky croaking of Rauens and Crowes. Praesens tempus tantum nostrum est.
to morrow, to morrow, is not the voice of Christians, but the unlucky croaking of Ravens and Crows. Praesens Tempus Tantum nostrum est.
p-acp n1, p-acp n1, vbz xx dt n1 pp-f np1, cc-acp dt j j-vvg pp-f n2 cc n2. np1 fw-la fw-la fw-la fw-la.
(11) part (DIV1)
1150
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The present time is onely ours. Dum dicitur hodie. Whilst to day wee liue. Qui non est hodie, •ras minus aptus erit.
The present time is only ours. Dum dicitur hodie. While to day we live. Qui non est hodie, •ras minus Apt erit.
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(11) part (DIV1)
1151
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He that endeuoureth not to day, will be lesse apt for any good to morrow. All men would gladly goe to heauen, but they cannot resolue to goe yet:
He that endeavoureth not to day, will be less apt for any good to morrow. All men would gladly go to heaven, but they cannot resolve to go yet:
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(11) part (DIV1)
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they would a while liue vpon the earth; they are not of this laylours mind, nor of Paules minde.
they would a while live upon the earth; they Are not of this laylours mind, nor of Paul's mind.
pns32 vmd dt n1 vvb p-acp dt n1; pns32 vbr xx pp-f d ng1 n1, ccx pp-f npg1 n1.
(11) part (DIV1)
1154
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I desire, saith he, to be dissolued: And what must I doe? He doth not so much as giue the Apostles leaue and respite to refresh and feed themselues he was so earnest.I desire, Says he, to be dissolved: And what must I do? He does not so much as give the Apostles leave and respite to refresh and feed themselves he was so earnest.
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(11) part (DIV1)
1154
Image 134
2405
As Abrahams seruant did not eate meate till hee had first tolde his message:
As Abrahams servant did not eat meat till he had First told his message:
p-acp npg1 n1 vdd xx vvi n1 c-acp pns31 vhd ord vvn po31 n1:
(11) part (DIV1)
1155
Image 134
2406
so the laylour would not suffer the Apostles nor himselfe to eate meate, till he had told them his message.
so the laylour would not suffer the Apostles nor himself to eat meat, till he had told them his message.
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(11) part (DIV1)
1155
Image 134
2407
Hee cared like Mary, rather to feede the soule then the body;
He cared like Marry, rather to feed the soul then the body;
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(11) part (DIV1)
1156
Image 134
2408
not respecting the perishing food, but rather that which should feed him vp to eternall life.
not respecting the perishing food, but rather that which should feed him up to Eternal life.
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(11) part (DIV1)
1156
Image 134
2409
This sheweth a carefull desire in the laylour: but we must proceede further than to a naked desire.
This shows a careful desire in the laylour: but we must proceed further than to a naked desire.
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(11) part (DIV1)
1157
Image 134
2410
He that onely desireth to doe well, and eyther goes no further, or retires backe againe where hee beganne:
He that only Desires to do well, and either Goes no further, or retires back again where he began:
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(11) part (DIV1)
1157
Image 134
2411
is like to the smoake which goeth vp towards heauen, but neuer comes there. Or like a cloude that mountes aloft, as long as the sunnes heat lasteth;
is like to the smoke which Goes up towards heaven, but never comes there. Or like a cloud that mounts aloft, as long as the suns heat lasteth;
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(11) part (DIV1)
1157
Image 134
2412
but the sunne once set, it falleth downe to the earth faster then it mounted vp.
but the sun once Set, it falls down to the earth faster then it mounted up.
cc-acp dt n1 a-acp vvn, pn31 vvz a-acp p-acp dt n1 av-jc cs pn31 vvd a-acp.
(11) part (DIV1)
1157
Image 134
2413
This laylour went further then so, for as we find him in this place desiring to know the meanes of his saluation:
This laylour went further then so, for as we find him in this place desiring to know the means of his salvation:
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(11) part (DIV1)
1158
Image 134
2414
so in the next verse to my Text, wee finde him vsing the meanes of his saluation.
so in the next verse to my Text, we find him using the means of his salvation.
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(11) part (DIV1)
1158
Image 134
2415
The Apostles were diligent to preach vnto him, & he as diligent to heare them. As our bodies grow, so must our soules:
The Apostles were diligent to preach unto him, & he as diligent to hear them. As our bodies grow, so must our Souls:
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(11) part (DIV1)
1159
Image 134
2416
first we creepe, and then we grow, and then we runne:
First we creep, and then we grow, and then we run:
ord pns12 vvi, cc av pns12 vvb, cc av pns12 vvb:
(11) part (DIV1)
1160
Image 134
2417
so we must grow in the spirit, & encrease in knowledge, and profit in Religion, till the man of God be perfect.
so we must grow in the Spirit, & increase in knowledge, and profit in Religion, till the man of God be perfect.
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(11) part (DIV1)
1160
Image 134
2418
As this laylour sayde, What shall I doe to be saued:
As this laylour said, What shall I do to be saved:
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(11) part (DIV1)
1161
Image 134
2419
so let euery man say, What shall I doe to haue knowledge? vvhat shall I doe to haue fayth? vvhat shall I doe to haue charitie? vvhat shall I doe to haue zeale?
so let every man say, What shall I do to have knowledge? what shall I do to have faith? what shall I do to have charity? what shall I do to have zeal?
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(11) part (DIV1)
1161
Image 134
2420
All these are so many meanes of thy saluation, and shall carry thee to heauen, faster then the fierie chariot caried Elias thither, when he was translated.
All these Are so many means of thy salvation, and shall carry thee to heaven, faster then the fiery chariot carried Elias thither, when he was translated.
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(11) part (DIV1)
1162
Image 134
2421
And thus much is spoken briefely for the question of the laylour. Now let vs consider of the Apostles answere.
And thus much is spoken briefly for the question of the laylour. Now let us Consider of the Apostles answer.
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(11) part (DIV1)
1163
Image 134
2422
Beleeue in the Lord Iesus, and thou shalt be saued and thy houshold. This is their aunswere:Believe in the Lord Iesus, and thou shalt be saved and thy household. This is their answer:
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(11) part (DIV1)
1164
Image 135
2423
hee was not so ready to aske, but they are as ready to satisfie his demaund. Christes Disciples are like Christ;
he was not so ready to ask, but they Are as ready to satisfy his demand. Christ's Disciples Are like christ;
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(11) part (DIV1)
1165
Image 135
2424
he in the 10. of Mark, answered thus to him that demaunded what he might doe to inherite eternall life:
he in the 10. of Mark, answered thus to him that demanded what he might do to inherit Eternal life:
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(11) part (DIV1)
1166
Image 135
2425
Hoc fac et viues: This doe and thou shalt liue. And heere the Apostles gaue like aunswer to this Iaylour:Hoc fac et vives: This do and thou shalt live. And Here the Apostles gave like answer to this Jailer:
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(11) part (DIV1)
1166
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2426
Doe this and thou shalt be saued. Beleeue in the Lord Iesus.Do this and thou shalt be saved. Believe in the Lord Iesus.
vdb d cc pns21 vm2 vbi vvn. vvb p-acp dt n1 np1.
(11) part (DIV1)
1167
Image 135
2427
Heere wee are to learne by this example of the Apostles, to be helpful to our neighbours,
Here we Are to Learn by this Exampl of the Apostles, to be helpful to our neighbours,
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(11) part (DIV1)
1168
Image 135
2428
or whom so euer we find fit for the Kingdome of God: wee ought to furnish them with all spirituall knowledge:
or whom so ever we find fit for the Kingdom of God: we ought to furnish them with all spiritual knowledge:
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(11) part (DIV1)
1168
Image 135
2429
wee must like Peter, strengthen them that are weake, when we our selues are strong. But we see the contrary practised;
we must like Peter, strengthen them that Are weak, when we our selves Are strong. But we see the contrary practised;
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(11) part (DIV1)
1168
Image 135
2430
for the greatest part are apt to draw men frō God, and from his truth;
for the greatest part Are apt to draw men from God, and from his truth;
p-acp dt js n1 vbr j pc-acp vvi n2 p-acp np1, cc p-acp po31 n1;
(11) part (DIV1)
1169
Image 135
2431
as the Athiests & Papists of these times who straine their endeuours to make others like themselues.
as the Atheists & Papists of these times who strain their endeavours to make Others like themselves.
c-acp dt n2 cc njp2 pp-f d n2 r-crq vvb po32 n2 pc-acp vvi n2-jn vvi px32.
(11) part (DIV1)
1169
Image 135
2432
Boni malos volunt esse bonos, vt sint sut similes: Mali contra bonos volunt esse malos, vt sint sui similes. Boni Malos volunt esse bonos, vt sint Suit similes: Mali contra bonos volunt esse Malos, vt sint sui similes.
fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la n2: fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la n2.
(11) part (DIV1)
1169
Image 135
2433
More then a good many can be apt to say with Chora: The people are all holy, and whereto serues this precisenes.
More then a good many can be apt to say with Chora: The people Are all holy, and whereto serves this preciseness.
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(11) part (DIV1)
1170
Image 135
2434
They vvould perswade men that they are too good, when they are stark naught. They will be straight-wayes in the extremity, before they haue attained the mediocrity:
They would persuade men that they Are too good, when they Are stark nought. They will be straightways in the extremity, before they have attained the mediocrity:
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(11) part (DIV1)
1171
Image 135
2435
Like the lazie trauailer, that sittes downe in the midst of his iourney:
Like the lazy traveler, that sits down in the midst of his journey:
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(11) part (DIV1)
1172
Image 135
2436
or like him, that running in a race, giues ouer in the midst of his course,
or like him, that running in a raze, gives over in the midst of his course,
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(11) part (DIV1)
1172
Image 135
2437
and suffers others to get the goale before him.
and suffers Others to get the goal before him.
cc vvz n2-jn pc-acp vvi dt n1 p-acp pno31.
(11) part (DIV1)
1172
Image 135
2438
This is the reluctation betweene the holy and vnholy, the children of light, and the children of the darknes.
This is the reluctation between the holy and unholy, the children of Light, and the children of the darkness.
d vbz dt n1 p-acp dt j cc j, dt n2 pp-f n1, cc dt n2 pp-f dt n1.
(11) part (DIV1)
1173
Image 135
2439
Good men striue to be holy themselues, and to beget holines in others: but the wicked striue to be naught, and to make others worse than themselues.
Good men strive to be holy themselves, and to beget holiness in Others: but the wicked strive to be nought, and to make Others Worse than themselves.
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(11) part (DIV1)
1174
Image 135
2440
And the deuill comes in to act vp the tragedy, and so he rageth, and so sinne suggesteth, & so the weaknes of man yeeldeth,
And the Devil comes in to act up the tragedy, and so he rages, and so sin suggests, & so the weakness of man yields,
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(11) part (DIV1)
1175
Image 136
2441
because he hath not faith, in which only we can ouerthrow the world. The Apostles sinding this Iaylour in the way of his saluation, do help him forwards, and doe support his weaknes:
Because he hath not faith, in which only we can overthrow the world. The Apostles sinding this Jailer in the Way of his salvation, do help him forward, and do support his weakness:
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(11) part (DIV1)
1175
Image 136
2442
as Christ caried the lost sheepe vpon his shoulders, & as the mercifull Samaritane did lay the man that lay by the way side robd & wounded, vpon his owne beast.
as christ carried the lost sheep upon his shoulders, & as the merciful Samaritan did lay the man that lay by the Way side robbed & wounded, upon his own beast.
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(11) part (DIV1)
1176
Image 136
2443
Beleeue say they in the Lord. Believe say they in the Lord.
vvb vvi pns32 p-acp dt n1.
(11) part (DIV1)
1177
Image 136
2444
This may seeme to be a lesson soone learned, and the gayning of heauen a matter of short and easie surprize,
This may seem to be a Lesson soon learned, and the gaining of heaven a matter of short and easy surprise,
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(11) part (DIV1)
1178
Image 136
2445
if it may be obtayned only by beleeuing in the Lord Iesus. Indeed the answer is short, but the matter of substance included therein is great:
if it may be obtained only by believing in the Lord Iesus. Indeed the answer is short, but the matter of substance included therein is great:
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(11) part (DIV1)
1178
Image 136
2446
for as one tree hath many braunches, and one branch many blossoms: so this one answer hath many circumstances.
for as one tree hath many branches, and one branch many blossoms: so this one answer hath many Circumstances.
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(11) part (DIV1)
1179
Image 136
2447
All which being duly considered, we shall be forced to acknowledge it a matter of greatest difficulty;
All which being duly considered, we shall be forced to acknowledge it a matter of greatest difficulty;
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(11) part (DIV1)
1179
Image 136
2448
and that we haue neede to call vpon Gods spirit, for his special furtherance in this great frame of our spirituall building.
and that we have need to call upon God's Spirit, for his special furtherance in this great frame of our spiritual building.
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(11) part (DIV1)
1179
Image 136
2449
For it is not giuen to all, to beleeue in the Lord Iesus, nay, it is giuen but to a fewe, to those onely whom the Father hath sealed for that purpose.
For it is not given to all, to believe in the Lord Iesus, nay, it is given but to a few, to those only whom the Father hath sealed for that purpose.
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(11) part (DIV1)
1180
Image 136
2450
Yea, euen the best of vs, to whom the Lorde hath giuen most talents of his rich graces, may say notwithstanding, looking vpon our imperfections.
Yea, even the best of us, to whom the Lord hath given most Talents of his rich graces, may say notwithstanding, looking upon our imperfections.
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(11) part (DIV1)
1181
Image 136
2451
Lord wee beleeue, helpe our unbeleefe, and the spirit is willing, but the flesh is weake. Lord we believe, help our unbelief, and the Spirit is willing, but the Flesh is weak.
n1 pns12 vvb, vvb po12 n1, cc dt n1 vbz j, cc-acp dt n1 vbz j.
(11) part (DIV1)
1182
Image 136
2452
Faith in the strongest, wil be found to be but a deficient faith, as Peters was, when he began to sinke.
Faith in the Strongest, will be found to be but a deficient faith, as Peter's was, when he began to sink.
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(11) part (DIV1)
1183
Image 136
2453
God will haue it to be so, to the end we should haue recourse to the fulnes that is in Christ.
God will have it to be so, to the end we should have recourse to the fullness that is in christ.
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(11) part (DIV1)
1184
Image 136
2454
That when we see our faith weakned or wounded, wee should doe, as they did, who were bitten by Scorpions:
That when we see our faith weakened or wounded, we should do, as they did, who were bitten by Scorpions:
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(11) part (DIV1)
1184
Image 136
2455
cast vp our eyes to Christ, the brazen serpent, who will not cease, since now he is lifred vp, to draw vs vp also vnto himselfe. Beleeue in the Lord Iesus.
cast up our eyes to christ, the brazen serpent, who will not cease, since now he is lifred up, to draw us up also unto himself. Believe in the Lord Iesus.
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(11) part (DIV1)
1184
Image 136
2456
Asour Sauiour told Martha, one thing is necessary;
Asour Saviour told Martha, one thing is necessary;
np1 n1 vvd np1, crd n1 vbz j;
(11) part (DIV1)
1185
Image 136
2457
so the Apostles tell this Iaylor, one thing is necessary to furnish him for the Kingdome of heauen, euen faith: Belecu• onely and thou shalt be saued.
so the Apostles tell this Jailer, one thing is necessary to furnish him for the Kingdom of heaven, even faith: Belecu• only and thou shalt be saved.
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(11) part (DIV1)
1185
Image 136
2458
To beleeue, is to giue consent in thy hart to the worde of truth:
To believe, is to give consent in thy heart to the word of truth:
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(11) part (DIV1)
1186
Image 137
2459
to subscribe therevnto by an vnfained profession, & to yeeld all Christian obedience aunswerable to the measure of grace giuen vnto vs. This faith is begotten in vs, by the immediate gift of God, and increased in vs by the word of God read and preached.
to subscribe thereunto by an unfeigned profession, & to yield all Christian Obedience answerable to the measure of grace given unto us This faith is begotten in us, by the immediate gift of God, and increased in us by the word of God read and preached.
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(11) part (DIV1)
1186
Image 137
2460
God giues the word, and the word giues faith, and faith giues saluation.
God gives the word, and the word gives faith, and faith gives salvation.
np1 vvz dt n1, cc dt n1 vvz n1, cc n1 vvz n1.
(11) part (DIV1)
1188
Image 137
2461
The Iewes reade the Scriptures, and they heard Christ preaching vnto them euery Sabaoth in their Sinagogues:
The Iewes read the Scriptures, and they herd christ preaching unto them every Sabaoth in their Synagogues:
dt np2 vvd dt n2, cc pns32 vvd np1 vvg p-acp pno32 d n1 p-acp po32 n2:
(11) part (DIV1)
1189
Image 137
2462
yet they beleeued not, because the vaile was not taken from them:
yet they believed not, Because the veil was not taken from them:
av pns32 vvd xx, c-acp dt n1 vbds xx vvn p-acp pno32:
(11) part (DIV1)
1189
Image 137
2463
and they were still in theyr sinnes, to shew that faith is the speciall gift of God,
and they were still in their Sins, to show that faith is the special gift of God,
cc pns32 vbdr av p-acp po32 n2, pc-acp vvi d n1 vbz dt j n1 pp-f np1,
(11) part (DIV1)
1189
Image 137
2464
and all cannot receaue it, which makes so many to withstand the truth in vngodlines. Where it is said heere, Beleeue onely, and thou shalt be saued:
and all cannot receive it, which makes so many to withstand the truth in ungodliness. Where it is said Here, Believe only, and thou shalt be saved:
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(11) part (DIV1)
1189
Image 137
2465
Wee learne that faith is the onely principall instrument, whereby we apprehend Christ, and so consequently our saluation.
we Learn that faith is the only principal Instrument, whereby we apprehend christ, and so consequently our salvation.
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(11) part (DIV1)
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For without faith it is impossible to please God; and so without faith it is impossible to be saued.
For without faith it is impossible to please God; and so without faith it is impossible to be saved.
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(11) part (DIV1)
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Heere may the Papistes lay their handes vpon theyr mouthes;
Here may the Papists lay their hands upon their mouths;
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for they are no longer able to maintaine theyr doctrine of Good-workes in the act of iustification.
for they Are no longer able to maintain their Doctrine of Good works in the act of justification.
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(11) part (DIV1)
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They would haue vs acknowledge with them, that fayth without workes is not sufficient to iustifie:
They would have us acknowledge with them, that faith without works is not sufficient to justify:
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(11) part (DIV1)
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but with our sayth (say they) our works must be cōcurrent. Which is a manifest errour, and this place conuinceth it.
but with our say (say they) our works must be concurrent. Which is a manifest error, and this place Convinces it.
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(11) part (DIV1)
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True it is that fayth neuer goeth alone, but is alwayes accompanied vvith goodworks: as the heate is neuer separated from the fire:
True it is that faith never Goes alone, but is always accompanied with Goodworks: as the heat is never separated from the fire:
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but in the act of iustification faith alone must be cōsidered: otherwise Christ dyed in vaine.
but in the act of justification faith alone must be considered: otherwise christ died in vain.
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(11) part (DIV1)
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Homines meritum quid esse potest 〈 ◊ 〉 vt ait vaus, hommis desperatio, aut vt a• alter, Dei miseratio. Homines Merit quid esse potest 〈 ◊ 〉 vt ait vaus, hommis desperatio, Or vt a• altar, Dei miseratio.
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(11) part (DIV1)
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For what is mans merrit? but as one authour saith, mans desperation. Or as another saith; the mercy of God.
For what is men merit? but as one author Says, men desperation. Or as Another Says; the mercy of God.
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(11) part (DIV1)
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VVho can say, My hart is cleane? Can the infant or the tender babe newly drawne from the wombe? In no wise they cannot.
Who can say, My heart is clean? Can the infant or the tender babe newly drawn from the womb? In no wise they cannot.
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For quis dabit mundum, ex immundo semme? Of vncleane seede, vvhat cleannesse can come?
For quis Dabit Mundum, ex Impure semme? Of unclean seed, what cleanness can come?
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(11) part (DIV1)
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Num adult us? vt sunt annorum, sic vitiorum incrementa. In youth; as yeeres multiply, so vices increase.Num adult us? vt sunt Annorum, sic Vitiorum incrementa. In youth; as Years multiply, so vices increase.
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Cum omnia feceritis dicite vos esse seruos in vtiles. When ye haue done all you can, say ye are vnprofitable seruants.Cum omnia feceritis dicite vos esse seruos in utiles. When you have done all you can, say you Are unprofitable Servants.
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(11) part (DIV1)
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Si dixerimus nos volumus, respondet Apostolus, Deus dat velle: si dixerimus nos facimus, at vt facimus Deus facit, qui dat et velle, et perficere. Si dixerimus nos volumus, Respondet Apostles, Deus that velle: si dixerimus nos facimus, At vt facimus Deus facit, qui that et velle, et perficere.
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(11) part (DIV1)
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If wee say we will, the Apostle aunswereth, God giueth the will: If wee say wee doe endeuour, God giueth that endeuour;
If we say we will, the Apostle Answers, God gives the will: If we say we do endeavour, God gives that endeavour;
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(11) part (DIV1)
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for in him is both the will and the worke.
for in him is both the will and the work.
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Most excellent is that place of Paule, in the 5. to the Ephe. A voyce for strength so forcible as Sampsons hairie lockes,
Most excellent is that place of Paul, in the 5. to the Ephes A voice for strength so forcible as Sampsons hairy locks,
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(11) part (DIV1)
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euen to foile whole Armies of aduersaries. NONLATINALPHABET gratia estis seruati. By grace ye are saued through faith;
even to foil Whole Armies of Adversaries. Gratia Ye are seruati. By grace you Are saved through faith;
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(11) part (DIV1)
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not of your selues, it is the gift of God, not of workes, least any man should boast. Ʋita, •ternum Dei donum est.
not of your selves, it is the gift of God, not of works, lest any man should boast. Ʋita, •ternum Dei Donum est.
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(11) part (DIV1)
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Shall wee so vnkindly entertaine this bountifulnes of Gods free mercy, as not to accept heereof.
Shall we so unkindly entertain this bountifulness of God's free mercy, as not to accept hereof.
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Yet saith the Papist, Ile not haue it, like a disdainfull proud Merchant, vnlesse I may pay for it:
Yet Says the Papist, I'll not have it, like a disdainful proud Merchant, unless I may pay for it:
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(11) part (DIV1)
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eyther Ile merrit heauen by my works, or Ile not come there.
either I'll merit heaven by my works, or I'll not come there.
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If the Papist had saide, he would neuer come there, I had the rather beleeued him.
If the Papist had said, he would never come there, I had the rather believed him.
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(11) part (DIV1)
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Certainly, if he stay till merit carry him thither, vnlesse by merit he vnderstand the merit of Christ, he is neuer like to come there. In the Lord Iesus Christ.
Certainly, if he stay till merit carry him thither, unless by merit he understand the merit of christ, he is never like to come there. In the Lord Iesus christ.
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Beleeue in the Lord: he doth not say, beleeue the Lord. This sheweth the manner howe we ought to beleeue;Believe in the Lord: he does not say, believe the Lord. This shows the manner how we ought to believe;
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it is one thing credere Deum, another thing credere in De•.
it is one thing Believe God, Another thing Believe in De•.
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The one is a generall faith, such as the deuill hath, and his instrumentes, the Athiests, and Heretiques, and all the Reprobates. They haue a generall knowledge:
The one is a general faith, such as the Devil hath, and his Instruments, the Atheists, and Heretics, and all the Reprobates. They have a general knowledge:
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(11) part (DIV1)
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they beleeue, and they will acknowledge, that there is a God that made the world, & that gouerneth the world.
they believe, and they will acknowledge, that there is a God that made the world, & that Governs the world.
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And wee finde this confession of God and of Christ, in many places of the Gospell.
And we find this Confessi of God and of christ, in many places of the Gospel.
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(11) part (DIV1)
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Thou art Christ, the Sonne of the lyuing God. Wee neuer finde that hee confessed him to be filium homines. Thou art christ, the Son of the living God. we never find that he confessed him to be Son homines.
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Iesus I know, and Paule I know: Iesus I know, and Paul I know:
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but who are yee? But we are taught another speciall kinde of fayth, which is to beleeue in God, and in Christ.but who Are ye? But we Are taught Another special kind of faith, which is to believe in God, and in christ.
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That is, to apply by faith vnto our selues, all that GOD hath wrought for vs in his Sonne Christ:
That is, to apply by faith unto our selves, all that GOD hath wrought for us in his Son christ:
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as that hee hath created vs: redeemed vs, preserued vs: sanctified vs: and in time will glorifie vs:
as that he hath created us: redeemed us, preserved us: sanctified us: and in time will Glorify us:
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& all in Christ nothing of our selues, not for vs: but all in Christ, and for Christ:
& all in christ nothing of our selves, not for us: but all in christ, and for christ:
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for vvithout him, we can doe nothing. Yea, this our faith, as it comes from vs, as of it selfe cannot iustifie, nor please God:
for without him, we can do nothing. Yea, this our faith, as it comes from us, as of it self cannot justify, nor please God:
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onely it is his will to accept it, and vs in it, how imperfect soeuer it be:
only it is his will to accept it, and us in it, how imperfect soever it be:
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because Christ our Lord presenteth it, and doth perfect it. Nam i••llo habitat omms plenitudo, for in him dwelleth all fulnes.
Because christ our Lord presents it, and does perfect it. Nam i••llo habitat omms plenitudo, for in him dwells all fullness.
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(11) part (DIV1)
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This is briefely the substaunce of that saith which beeing planted in vs by the spirit of GOD, will bring with it all sauing kn••ledge.
This is briefly the substance of that Says which being planted in us by the Spirit of GOD, will bring with it all Saving kn••ledge.
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This true beleefe is in vs, when wee bel••ue the wholsome Worde of truth: All that the Prophets haue written concerning Christ, how that hee was borne for vs,
This true belief is in us, when we bel••ue the wholesome Word of truth: All that the prophets have written Concerning christ, how that he was born for us,
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and dyed for vs, and so entred into his glory.
and died for us, and so entered into his glory.
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(11) part (DIV1)
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To beleeue this, and to doe there-after, so making our election sure, as the Ap•s•le warneth vs, this is to haue eternall life:
To believe this, and to do thereafter, so making our election sure, as the Ap•s•le warneth us, this is to have Eternal life:
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(11) part (DIV1)
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this is to finde out that saluation which the Iaylour so diligently sought for. I shut vp all with this one note, the true iustifying faith hath these properties.
this is to find out that salvation which the Jailer so diligently sought for. I shut up all with this one note, the true justifying faith hath these properties.
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Acquiescit in Christo, omnes cius promissiones, et merita apprehendus. It doth repose it selfe in Christ, laying holde on all his promises and merrits.Acquiescit in Christ, omnes cius Promises, et Merita apprehendus. It does repose it self in christ, laying hold on all his promises and merits.
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(11) part (DIV1)
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Non est temporaria, semper cons•ntit doctrinae caelesti: per Prophetas et Apostolos traditae: eum profitetur, de ea gloriatur, eius cognitione laetatur: non ad tempus, sed perpetuo: Non est temporaria, semper cons•ntit Doctrine caelesti: per Prophets et Apostles traditae: Eum profitetur, de ea gloriatur, eius cognition laetatur: non ad Tempus, sed perpetuo:
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It is not for a time: but alwayes agreeable with the heauenly doctrine deliuered by the Prophets & Apostles:
It is not for a time: but always agreeable with the heavenly Doctrine Delivered by the prophets & Apostles:
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the same it professeth, of it she glorieth, in the knowledge thereof shee reioyceth, not for a time, but for euer.
the same it Professes, of it she Glorieth, in the knowledge thereof she rejoices, not for a time, but for ever.
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(11) part (DIV1)
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Semper est fructuosa, & operans per charitem: It is alwayes fruitfull, and worketh by loue. The Scripture mentioneth but two kinds of •ayth.Semper est fructuosa, & operans per charitem: It is always fruitful, and works by love. The Scripture mentioneth but two Kinds of •ayth.
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(11) part (DIV1)
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The one a dead faith without good workes, which beleeueth all you say of Christ, but obserueth not his commandements.
The one a dead faith without good works, which Believeth all you say of christ, but observeth not his Commandments.
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(11) part (DIV1)
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The other, a liuely, a iustifying fayth, which dooth not onely beleeue, but worke also in charity.
The other, a lively, a justifying faith, which doth not only believe, but work also in charity.
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(11) part (DIV1)
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And thus much may be spoken of fayth, which as Chrisostome saith, No man knoweth, or vnderstandeth a-right, but he that receaueth it:
And thus much may be spoken of faith, which as Chrysostom Says, No man Knoweth, or understandeth aright, but he that receiveth it:
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(11) part (DIV1)
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as no man knoweth the sauour of honey but he that hath seene it, and tasted it.
as no man Knoweth the savour of honey but he that hath seen it, and tasted it.
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(11) part (DIV1)
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This faith, as the same holy man also writeth, is, Lumen animae, ostium vitae, fundamentum salutis •ternae.
This faith, as the same holy man also Writeth, is, Lumen Spirits, ostium vitae, fundamentum Salutis •ternae.
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Hee that hath this faith, hath already the kingdom of God within him: and he may say as Iacob, did when he rested him in Bethel:
He that hath this faith, hath already the Kingdom of God within him: and he may say as Iacob, did when he rested him in Bethel:
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and this is no other but the house of God, & this is the gate of heauen. Lord.
and this is no other but the house of God, & this is the gate of heaven. Lord.
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(11) part (DIV1)
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Lord, importeth his soueraignty, and power, in that he is a Lord:Lord, imports his sovereignty, and power, in that he is a Lord:
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he is able to saue vs, and to protect vs, if we submit our selues to his gouernment.
he is able to save us, and to Pact us, if we submit our selves to his government.
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(11) part (DIV1)
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In that he is called a Lord, wee must be directed onely by him: he must raigne in vs, and ouer vs. The homage wee must pay to this our Lord and King, is our selues, our soules and bodies.
In that he is called a Lord, we must be directed only by him: he must Reign in us, and over us The homage we must pay to this our Lord and King, is our selves, our Souls and bodies.
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A liuing sacrifice holy and acceptable vnto God, which is our reasonable seruice of God. If I be a Lord, where is mine honour, sayth the Lord by Malachy.
A living sacrifice holy and acceptable unto God, which is our reasonable service of God. If I be a Lord, where is mine honour, say the Lord by Malachy.
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God wil not be our Lord, vnlesse we will become his seruaunts:
God will not be our Lord, unless we will become his Servants:
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(11) part (DIV1)
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but if wee serue the world, or our lusts, or our vanities, then we cast his yoake from vs. Iesus. Signifieth a Sauiour:
but if we serve the world, or our Lustiest, or our vanities, then we cast his yoke from us Iesus. Signifies a Saviour:
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(11) part (DIV1)
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I came not to destroy, but that the world in me might haue life. And this is eternall life:
I Come not to destroy, but that the world in me might have life. And this is Eternal life:
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to beleeue that God hath sent his sonne. They shall call his name Iesus; for he shall saue his people from their sinnes.
to believe that God hath sent his son. They shall call his name Iesus; for he shall save his people from their Sins.
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(11) part (DIV1)
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There is no other name giuen vnder heauen, whereby we must be saued, neither is saluation in any other. Christ.
There is no other name given under heaven, whereby we must be saved, neither is salvation in any other. christ.
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Ʋnctus: The Lord hath annoynted him with the oile of gladnes aboue his fellowes. Kings, Priests, and Prophets, were first anoynted, before they executed their offices. Ʋnctus: The Lord hath anointed him with the oil of gladness above his Fellows. Kings, Priests, and prophets, were First anointed, before they executed their Offices.
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(11) part (DIV1)
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And Christ our Lorde beeing a King, a Priest, and a Prophet, is likewise annoynted to execute his three-fold office for vs, in gouerning, sacrifycing, and praying for vs.
And christ our Lord being a King, a Priest, and a Prophet, is likewise anointed to execute his threefold office for us, in governing, sacrificing, and praying for us
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(11) part (DIV1)
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He was a Prophet & the last of the prophets, who now hath sealed vp both vision and prophecie,
He was a Prophet & the last of the Prophets, who now hath sealed up both vision and prophecy,
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(11) part (DIV1)
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and the whole misterie of godlines: which is.
and the Whole mystery of godliness: which is.
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God is manifested in the flesh, iustified in the spirit ▪ s••ne of Angels, preached vnto the Gentiles, beleeued on in the world, and receu•ed vp in glory. God is manifested in the Flesh, justified in the Spirit ▪ s••ne of Angels, preached unto the Gentiles, believed on in the world, and receu•ed up in glory.
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(11) part (DIV1)
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And thou shalt be saued and thine houshold. Behold heere the wondersull cōfort presented vpon a suddaine to this laylour.
And thou shalt be saved and thine household. Behold Here the wondersull Comfort presented upon a sudden to this laylour.
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(11) part (DIV1)
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Saluation is freely in this place offered vnto him by faith in Christ, whom Paul & Sylas preached.
Salvation is freely in this place offered unto him by faith in christ, whom Paul & Silas preached.
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Neuer was the coole shadow so comfortable to the weary traueler in the extremity of Sommers drought,
Never was the cool shadow so comfortable to the weary traveler in the extremity of Summers drought,
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as this glad tydings of saluation was to this distres•ed Iaylour.
as this glad tidings of salvation was to this distres•ed Jailer.
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Sin and s•than seazed vpon him before, as the legion of fi•nds vppon the heard of Swine:
since and s•than seized upon him before, as the legion of fi•nds upon the herd of Swine:
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(11) part (DIV1)
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but now he hath separated frō him his sinnes, and quite expulsed all the inty•ing vanities of this decei•full world,
but now he hath separated from him his Sins, and quite Expulsed all the inty•ing vanities of this decei•full world,
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& hee runneth to Christ, faster then Zacheus out of the wilde fig-tree.
& he Runneth to christ, faster then Zacchaeus out of the wild Fig tree.
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(11) part (DIV1)
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Before hee was vnder the wrath of God, but nowe hee is vnder grace, and is vppon a suddaine become an elect vessell of mercy. And thine houshold.
Before he was under the wrath of God, but now he is under grace, and is upon a sudden become an elect vessel of mercy. And thine household.
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(11) part (DIV1)
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See howe full the riuers of God are, and how vniuersally they streame foorth to water the harts of all Christians that are apt to receiue them.
See how full the Rivers of God Are, and how universally they stream forth to water the hearts of all Christians that Are apt to receive them.
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(11) part (DIV1)
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Not the Iaylour alone hath the benefit of this wholeso•e Emplayster, but his whole houshold are salued as wel as himselfe:
Not the Jailer alone hath the benefit of this wholeso•e Emplaster, but his Whole household Are salved as well as himself:
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(11) part (DIV1)
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they for his sake haue a promise of the like grace.
they for his sake have a promise of the like grace.
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(11) part (DIV1)
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Seruaunts may be glad that are in seruice vnder a religious Maister, for that the blessings of God in the Maister are deriued vnto them.
Servants may be glad that Are in service under a religious Master, for that the blessings of God in the Master Are derived unto them.
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(11) part (DIV1)
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Here we may cry out with Paul ▪ O the riches of Gods mercisulnes.
Here we may cry out with Paul ▪ O the riches of God's mercisulnes.
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(11) part (DIV1)
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And with Moses, Dominus domtnus potens et misericors, slow to anger, and abundant in mercy and truth: reseruing mercy for thousands.
And with Moses, Dominus domtnus potens et misericors, slow to anger, and abundant in mercy and truth: reserving mercy for thousands.
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The housholder himselfe, and his family, chyldren, seruaunts, and all are saued. The vnbelceuing wife shall be accepted for the beleeuing husband:
The householder himself, and his family, children, Servants, and all Are saved. The vnbelceuing wife shall be accepted for the believing husband:
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(11) part (DIV1)
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& in this place the houshold is accepted for the housholder.
& in this place the household is accepted for the householder.
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(11) part (DIV1)
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And this that hath beene spoken, shall suffize, for the clearing of this story of the Iaylour.
And this that hath been spoken, shall suffice, for the clearing of this story of the Jailer.
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(11) part (DIV1)
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In whose example we are called vpon, to make straite steps vnto our paths, and to be alwayes deuising what wee may doe to be saued:
In whose Exampl we Are called upon, to make strait steps unto our paths, and to be always devising what we may do to be saved:
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He ranue to the Apostles, to learne how he might be saued:
He ranue to the Apostles, to Learn how he might be saved:
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(11) part (DIV1)
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we must also run to the Apostles, that is, to the word and we shall be sure to be informed as he was in the way of our saluation.
we must also run to the Apostles, that is, to the word and we shall be sure to be informed as he was in the Way of our salvation.
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We must apply to our sick soules the benefit of the same emplaister:
We must apply to our sick Souls the benefit of the same emplaster:
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and we must beleeue in the Lord Iesus, as he did, that is, Let vs acknowledge him alone to bee our Messias, our Redeemer, & Aduocate;
and we must believe in the Lord Iesus, as he did, that is, Let us acknowledge him alone to be our Messias, our Redeemer, & Advocate;
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and according to this faith let vs work and fructifie, by testifying the same both to the world, and our own consciences:
and according to this faith let us work and fructify, by testifying the same both to the world, and our own Consciences:
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(11) part (DIV1)
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and then shall this vndoubtedly follow. We shall be saued and our housholds. Soli Deo gloria.
and then shall this undoubtedly follow. We shall be saved and our Households. Soli God gloria.
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