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THE HAPPINESSE OF PRACTICE. IOHN 13. 17. These things if you know, happy are you if you doe them.
THE HAPPINESS OF PRACTICE. JOHN 13. 17. These things if you know, happy Are you if you do them.
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THE fastening Nayle of the chiefe Master of the Assemblies, the great Shepheards Pegge, driuing home,
THE fastening Nail of the chief Master of the Assemblies, the great Shepherds Peg, driving home,
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and making sure, all his former counsels, chosen as as a farewell cloze, making and leauing a deepe impression of all his deedes and sayings,
and making sure, all his former Counsels, chosen as as a farewell close, making and leaving a deep impression of all his Deeds and sayings,
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as the last strong and loud knole of a Bell, that ends all the Peales going before:
as the last strong and loud knole of a Bell, that ends all the Peals going before:
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A Text that puts life into all other Texts, vrging the life of them, which is the practice of them,
A Text that puts life into all other Texts, urging the life of them, which is the practice of them,
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and is therefore aptly and duly pronounced by many at the end of their Sermons:
and is Therefore aptly and duly pronounced by many At the end of their Sermons:
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A Sermon, vpon which Text, the world hath as much neede of, as of any one yet extant;
A Sermon, upon which Text, the world hath as much need of, as of any one yet extant;
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the multitude of them, as Statutes and Proclamations wanting yet one to enforce the obseruation of the rest.
the multitude of them, as Statutes and Proclamations wanting yet one to enforce the observation of the rest.
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The necessity of doing, was the scope of our Lords last solemne and vncouth action, of girding himselfe with a Towell, rising from his Magisteriall Seate, washing and wiping his Disciples feete.
The necessity of doing, was the scope of our lords last solemn and uncouth actium, of girding himself with a Towel, rising from his Magisterial Seat, washing and wiping his Disciples feet.
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Hee had indeede two other by-ends one mysticall, intimated in his Dialogue with Peter, typifying the great end of his descent from heauen,
He had indeed two other by-ends one mystical, intimated in his Dialogue with Peter, typifying the great end of his descent from heaven,
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and begirting himselfe with our flesh, viz. that hee might totally wash our soules in the Bath of Iustification once for all, and partially in the Lauer of Regeneration so often,
and begirting himself with our Flesh, viz. that he might totally wash our Souls in the Bath of Justification once for all, and partially in the Laver of Regeneration so often,
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as wee soile our feete in the mire of this world by dayly sinnes of infirmity.
as we soil our feet in the mire of this world by daily Sins of infirmity.
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The other Morall, to set his Disciples a patterne of humility and loue, stooping to the meanest Offices of mutuall seruice, without emulation or affectation of priority, which hee foresaw, would else bee the bane of their sacred function.
The other Moral, to Set his Disciples a pattern of humility and love, stooping to the Meanest Offices of mutual service, without emulation or affectation of priority, which he foresaw, would Else be the bane of their sacred function.
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But his third and most principall ayme, was by this his both verball and reall strange kind of lesson, to learne them not so much what they knew not,
But his third and most principal aim, was by this his both verbal and real strange kind of Lesson, to Learn them not so much what they knew not,
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as the vse of doing that they knew, else would words onely haue serued the turne,
as the use of doing that they knew, Else would words only have served the turn,
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and not so much adoe haue needed, but he first does the things, and then expresses his intent, These things if you doe, &c. In this conditionall benediction obserue,
and not so much ado have needed, but he First does the things, and then Expresses his intent, These things if you do, etc. In this conditional benediction observe,
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first, the obiect, on which Happinesse is conferred, and to which it is confined. These things: Secondly, the 2. acts required hereto;
First, the Object, on which Happiness is conferred, and to which it is confined. These things: Secondly, the 2. acts required hereto;
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If you know: If you do: chiefely, the chiefe of them is, If you do: to which happinesse is foreannexed specially:If you know: If you do: chiefly, the chief of them is, If you do: to which happiness is foreannexed specially:
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Happy are you, if you doe. Happy Are you, if you do.
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These things. ] The knowledge and practice of these things onely, blesseth, these maine Arch-mysteries of Faith,These things. ] The knowledge and practice of these things only, Blesses, these main Arch-mysteries of Faith,
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and these diuine & cardinal vertues of loue and humility, symbolized in their ablution, and not the doing or knowing of all the naturall, morall,
and these divine & cardinal Virtues of love and humility, symbolized in their ablution, and not the doing or knowing of all the natural, moral,
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or manuall Sciences in the world besides.
or manual Sciences in the world beside.
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If one knew all the Circle of learning, and knew, as was said of Beringarius, all that was knowable, all the rules of Policy, secrets of State, mysteries of trading, & could execute them all;
If one knew all the Circle of learning, and knew, as was said of Beringarius, all that was knowable, all the rules of Policy, secrets of State, Mysteres of trading, & could execute them all;
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yet in his such knowing and doing he might not blesse himselfe, were not happy, nor so to bee reputed of Christians.
yet in his such knowing and doing he might not bless himself, were not happy, nor so to be reputed of Christians.
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The right placing or misplacing of Happinesse, is the Rudder of a mans life, the Fountain of his well or ill doing;
The right placing or misplacing of Happiness, is the Rudder of a men life, the Fountain of his well or ill doing;
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according to which, men take their markes, and shoote right or wrong, all the actions of their liues.
according to which, men take their marks, and shoot right or wrong, all the actions of their lives.
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He that admireth in his heart, and blesseth with his mouth, any other Idol of Good, in stead of this only true good, must needs misse of his end,
He that admireth in his heart, and Blesses with his Mouth, any other Idol of Good, in stead of this only true good, must needs miss of his end,
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& be a miserable man, grosly mistaking his markes, as silly country people, that oftentimes giue termes of Honours and Maiesties to meane persons.
& be a miserable man, grossly mistaking his marks, as silly country people, that oftentimes give terms of Honours and Majesties to mean Persons.
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So doe most people, when they transferre this transcendent word, and stately thing, Happinesse, vnto any shadow of skill, saue of these things, to which it is perpetually restrained in Scriptures, Psalme 1. Luke 11. Iames the 1. Insomuch that Christ himselfe was displeased when they bestowed it on the Paps & Wombe of his Mother, in comparison of hearing and keeping his Fathers will:
So do most people, when they transfer this transcendent word, and stately thing, Happiness, unto any shadow of skill, save of these things, to which it is perpetually restrained in Scriptures, Psalm 1. Luke 11. James the 1. Insomuch that christ himself was displeased when they bestowed it on the Paps & Womb of his Mother, in comparison of hearing and keeping his Father's will:
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Heere then, and heere only is to bee found the lost Iewell of Happinesse, which well may we likened to a Stake set vp in the middest of a Field, which blinded men groape after, to make the beholders sport at their wandrings.Here then, and Here only is to be found the lost Jewel of Happiness, which well may we likened to a Stake Set up in the midst of a Field, which blinded men groape After, to make the beholders sport At their wanderings.
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Augustine tels of a Mountebank, that vndertooke in a City of great trading, to tell euery man his wish, which was in his fallible coniecture, to buy cheape, and sell deare.Augustine tells of a Mountebank, that undertook in a city of great trading, to tell every man his wish, which was in his fallible conjecture, to buy cheap, and fell deer.
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But here, he who hath made, and knoweth the hearts of all, tels euery man the end of his desire;
But Here, he who hath made, and Knoweth the hearts of all, tells every man the end of his desire;
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and that which is more, shewes him the way of attaining them. Those things if you know, and if you doe them, happy are you.
and that which is more, shows him the Way of attaining them. Those things if you know, and if you do them, happy Are you.
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This first, If, prouidently premixed, and cautelously presupposed by Christ, intimates, that knowledge must be the Pilote, Guide and Vsher of Practice, else superstitious deedes done by roat and randome, the blind Whelpes of ignorant deuotion, God regards not.
This First, If, providently premixed, and cautelously presupposed by christ, intimates, that knowledge must be the Pilot, Guide and Usher of Practice, Else superstitious Deeds done by roat and random, the blind Whelps of ignorant devotion, God regards not.
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Good workes, the fruits of faith, & children of a Beleeuer that knowes what he does, such are only pleasing in his sight.
Good works, the fruits of faith, & children of a Believer that knows what he does, such Are only pleasing in his sighed.
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Christ diuinely foresaw the diuelish policy of subtill worldlings, that would cry vp practice, to cry downe knowledge,
christ divinely foresaw the devilish policy of subtle worldlings, that would cry up practice, to cry down knowledge,
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as cunning Papists wil extol S. Iames, to disparage Saint Paul, praise good meanings, & works, with an euill eye to hearing Sermons,
as cunning Papists will extol S. James, to disparage Saint Paul, praise good meanings, & works, with an evil eye to hearing Sermons,
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and reading good bookes, and carnall Protestants be euer commending reading, to disgrace preaching;
and reading good books, and carnal Protestants be ever commending reading, to disgrace preaching;
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and another sort euer talking of a good heart, a good meaning, and the power of Religion, euer disliking all shew and profession of it;
and Another sort ever talking of a good heart, a good meaning, and the power of Religion, ever disliking all show and profession of it;
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which, if well obserued, are the least and worst doers in a Conntry. Which Satanicall Sophisme, Saint Iames deepely preuents;
which, if well observed, Are the least and worst doers in a Country. Which Satanical Sophism, Saint James deeply prevents;
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who, though the chiefe aime of his Epistle, was, to vrge Hypocrites to bee Doers, and vaine boasters of iustifying faith, to iustifie their Faith by their workes:
who, though the chief aim of his Epistle, was, to urge Hypocrites to be Doers, and vain boaster's of justifying faith, to justify their Faith by their works:
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yet forelaid this Caueat, Be swift to heare; Needfull euen in these hearing and knowing times, wherein though knowledge couer the earth,
yet forelaid this Caveat, Be swift to hear; Needful even in these hearing and knowing times, wherein though knowledge cover the earth,
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as waters the Sea, yet may the Lord haue iustly a controuersie with the Land,
as waters the Sea, yet may the Lord have justly a controversy with the Land,
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or a great number at least in it, like dry Rocks in the middest of this Sea, who haue not a dramme of sauing, and well grounded knowledge.
or a great number At least in it, like dry Rocks in the midst of this Sea, who have not a dram of Saving, and well grounded knowledge.
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But this is but a pre-requisite to the maine thing heere required, which happinesse is intendedly fore-placed, knowledge ▪ being but a step to this turret of Happinesse:
But this is but a prerequisite to the main thing Here required, which happiness is intendedly fore-placed, knowledge ▪ being but a step to this turret of Happiness:
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Happy are you, if you doe them. Happy Are you, if you do them.
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Here's the labour, here is the difficultie, here is the happinesse, in the coniunction of doing with knowing, to practise that wee know;
Here's the labour, Here is the difficulty, Here is the happiness, in the conjunction of doing with knowing, to practise that we know;
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to performe the duties prescribed in the Gospell; to beleeue the things to bee beleeued, and to doe the things to be done;
to perform the duties prescribed in the Gospel; to believe the things to be believed, and to do the things to be done;
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the summe of Faith and Loue, sweetly coupled in this significant ablution of his Disciples feete.
the sum of Faith and Love, sweetly coupled in this significant ablution of his Disciples feet.
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Three noble ends Diuinitie propounds to her followers: the first and greatest, Gods Glory; the second next to that, mans owne content heere, and saluation hereafter:Three noble ends Divinity propounds to her followers: the First and greatest, God's Glory; the second next to that, men own content Here, and salvation hereafter:
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the last like to the former, the edification, and conuersion of our neighbours.
the last like to the former, the edification, and conversion of our neighbours.
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In the attainment of these, is a Christians perfection, and happinesse, none whereof, bare Theorie shall euer more then come neere.
In the attainment of these, is a Christians perfection, and happiness, none whereof, bore Theory shall ever more then come near.
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All three, practice ioyned thereto, fully apprehends.
All three, practice joined thereto, Fully apprehends.
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Of these three that must needs be the noblest, which God primarily intended in the Reuelation of his will to mankinde,
Of these three that must needs be the Noblest, which God primarily intended in the Revelation of his will to mankind,
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and Moses oft tels vs is, that wee might obserue to doe them:
and Moses oft tells us is, that we might observe to do them:
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For if (as Wolphius reasoneth by a distribution) hee had giuen vs his Lawes to preserue onely, he safelier might haue committed them to iron Coffers, and Marble Pillars;
For if (as Wolphius reasoneth by a distribution) he had given us his Laws to preserve only, he safelier might have committed them to iron Coffers, and Marble Pillars;
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if onely to talke and prate of them better to Geese and Parrats; if onely for Contemplation to Owles in Iuywoods,
if only to talk and prate of them better to Geese and Parrots; if only for Contemplation to Owls in Iuywoods,
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or to Monks in Cloisters, and not to all sorts of people.
or to Monks in Cloisters, and not to all sorts of people.
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His scope sure was not to make triall of the wits of men, who could sharpeliest conceiue;
His scope sure was not to make trial of the wits of men, who could sharpeliest conceive;
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nor of their memories, who could faithfulliest retaine; of their eloquence, who could roundliest discourse; but of their wils, who would most obediently doe them.
nor of their memories, who could faithfulliest retain; of their eloquence, who could roundliest discourse; but of their wills, who would most obediently do them.
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This being his chiefe honour to haue his Throne and command not in the Head, and Braines, but in the strong holds of their hearts ▪ and liues.
This being his chief honour to have his Throne and command not in the Head, and Brains, but in the strong holds of their hearts ▪ and lives.
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For what shall God reward thee, O man, but for that which men praise God for in thee? Now for admirable gifts of Science and Learning, men may admire thee,
For what shall God reward thee, Oh man, but for that which men praise God for in thee? Now for admirable Gifts of Science and Learning, men may admire thee,
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but they giue God thankes onely for the good they receiue from thee.
but they give God thanks only for the good they receive from thee.
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The Sunne it selfe if it did not shine & giue warmth vnto the creatures, were the glorious hiew of it ten times more then it is none would halfe so much blesse God for it.
The Sun it self if it did not shine & give warmth unto the creatures, were the glorious hiew of it ten times more then it is none would half so much bless God for it.
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The men for whom our heauenly Father is glorified, are such vvhose workes shine afore men, who warme the loynes of the poore,
The men for whom our heavenly Father is glorified, Are such whose works shine afore men, who warm the loins of the poor,
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and with their knowledge are an eye to the blinde.
and with their knowledge Are an eye to the blind.
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I can hardly beleeue, that God euer made any creature only to behold, neither Starre, Pearle, Flower,
I can hardly believe, that God ever made any creature only to behold, neither Star, Pearl, Flower,
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or feathered fowle, onely to shew their glorious outsides; but to haue influence, vertues, and qualities, beneficiall to mankinde:
or feathered fowl, only to show their glorious outsides; but to have influence, Virtues, and qualities, beneficial to mankind:
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much lesse a man to know onely, or an Art onely to bee knowne, but all to his glory, and mans seruice:
much less a man to know only, or an Art only to be known, but all to his glory, and men service:
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which to effect, is all the glory of men, and Arts. Some Sciences, I know, in comparison of others more operatiue, are tearmed speculatiue:
which to Effect, is all the glory of men, and Arts. some Sciences, I know, in comparison of Others more operative, Are termed speculative:
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but not one of these, whose speculation tends and ends not in some operation, by which man is profited, and God honoured;
but not one of these, whose speculation tends and ends not in Some operation, by which man is profited, and God honoured;
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specially Diuinitie, vvhich makes vs his workmanship, not to knowledge, but to good workes, to the praise of his grace.
specially Divinity, which makes us his workmanship, not to knowledge, but to good works, to the praise of his grace.
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Who commends a Schoolemaster, vvhose Schollers can say and vnderstand their Rules, but speake not,
Who commends a Schoolmaster, whose Scholars can say and understand their Rules, but speak not,
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and write not any good stiles by them? A Captaine, vvhose Souldiers can skill of Militarie termes and orders,
and write not any good stile by them? A Captain, whose Soldiers can skill of Military terms and order,
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vnlesse their Acts and exploits of Warre be sutable? Who praiseth an horse that feedes well,
unless their Acts and exploits of War be suitable? Who Praiseth an horse that feeds well,
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but is not deedy for the race, or trauell; speed, or length.
but is not deedy for the raze, or travel; speed, or length.
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Little saies the Scripture of the learning of the Apostles, but much of their Acts. These are the richest,
Little Says the Scripture of the learning of the Apostles, but much of their Acts. These Are the Richest,
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and vsuall stiles of commendation in Scripture. Moses a man mighty in words and deeds: Cornelius, a man fearing God, and giuing much almes:
and usual stile of commendation in Scripture. Moses a man mighty in words and Deeds: Cornelius, a man fearing God, and giving much alms:
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the Centurion, vvorthy of fauour, for hee hath built vs a Synagogue: Dorcas made thus many coats for the poore:
the Centurion, worthy of favour, for he hath built us a Synagogue: Dorcas made thus many coats for the poor:
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Gaius the Host of the Church, &c. such benefactors their workes shall follow them, and praise them in the gates heere,Gaius the Host of the Church, etc. such benefactors their works shall follow them, and praise them in the gates Here,
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yea at the great Day obtaine that Come you blessed of my Father: for I was naked, and you cloathed mee:
yea At the great Day obtain that Come you blessed of my Father: for I was naked, and you clothed me:
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For such men God is blessed of men, and such men shall bee blessed of God in their deeds:
For such men God is blessed of men, and such men shall be blessed of God in their Deeds:
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and as the more knowing vvithout doing shall procure the more stripes, because God for them is the more blasphemed:
and as the more knowing without doing shall procure the more stripes, Because God for them is the more blasphemed:
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So the more doing with knowing, shall haue double honour, because God was doubly honoured in them.
So the more doing with knowing, shall have double honour, Because God was doubly honoured in them.
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Behold, I come quickly, and my reward is in mine hand, to giue euery man according to his deedes. Behold, I come quickly, and my reward is in mine hand, to give every man according to his Deeds.
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Blessed are they that doe my commandements. If you know them, and doe not, miserable are you;Blessed Are they that do my Commandments. If you know them, and do not, miserable Are you;
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but these things if you know, and doe them, you are the happiest men liuing.
but these things if you know, and do them, you Are the Happiest men living.
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The second branch of happinesse, vvherein doing hath the aduantage of knowing, is in the personall benefit, consisting in the present sweetnesse, and future gaine accrewing thereby:
The second branch of happiness, wherein doing hath the advantage of knowing, is in the personal benefit, consisting in the present sweetness, and future gain accrueing thereby:
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some luscious delight, yea, a kinde of rauishing doucenesse there is in studying good Bookes, ruminating on good notions, not vnlike that which is in tasting and swallowing sweet meates, vvhich made the Epicure in Aelian, wish his throate as long as the Cranes, but all the benefit is in the strength,
Some luscious delight, yea, a kind of ravishing doucenesse there is in studying good Books, ruminating on good notions, not unlike that which is in tasting and swallowing sweet Meats, which made the Epicure in Aelian, wish his throat as long as the Cranes, but all the benefit is in the strength,
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and nourishment, it breedeth after cōcoction, when thoughts breed workes, and studies turne into manners;
and nourishment, it breeds After concoction, when thoughts breed works, and studies turn into manners;
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vvhen the fatte pasture is seene in the flesh and fleece of the sheepe. One Apple of the Tree of Life hath more sweet rellish,
when the fat pasture is seen in the Flesh and fleece of the sheep. One Apple of the Tree of Life hath more sweet relish,
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then ten of the Tree of Knowledge of good and euill;
then ten of the Tree of Knowledge of good and evil;
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vvhich yet vve fondly preferre in our longing, euer since our first Parents teeth vvere set on edge therewithall.
which yet we fondly prefer in our longing, ever since our First Parents teeth were Set on edge therewithal.
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For instance, thou findest thine eare tickled vvith an elaborate discourse of temperance, but try the practice of it,
For instance, thou Findest thine ear tickled with an elaborate discourse of temperance, but try the practice of it,
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and tell mee if it bring thee not in sundry reall commodities to body and minde, beyond a poore auricular transient titillation.
and tell me if it bring thee not in sundry real commodities to body and mind, beyond a poor auricular Transient titillation.
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Were it not for the different energie, and efficacie in the heart and life, there might be well-neere as much pleasure in reading the witty commendations of folly,
Were it not for the different energy, and efficacy in the heart and life, there might be well-near as much pleasure in reading the witty commendations of folly,
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or pride, as in the sound Tractate of wisedome, and humilitie, I had almost said in the language of fooles, in the reading of Sir Philip, as Saint Peter.
or pride, as in the found Tractate of Wisdom, and humility, I had almost said in the language of Fools, in the reading of Sir Philip, as Saint Peter.
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All discourses of Faith, and Hope, are but dry things, in comparison of the acts and practice of them, which are delicate aboue the Hony and the Hony-combe, sweeter then the taste of any Nectar.
All discourses of Faith, and Hope, Are but dry things, in comparison of the acts and practice of them, which Are delicate above the Honey and the Honeycomb, Sweeten then the taste of any Nectar.
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Some say, the study of the Law is cragged, that if the gaine of practice did not sweeten it, few would plot vpon Ployden. But I beleeue, few would study Saint Paul, and preach as Saint Paul did, instantly in season, out of season, (quaintly and rarely they might for credit and preferment) but painfully,
some say, the study of the Law is cragged, that if the gain of practice did not sweeten it, few would plot upon Ployden. But I believe, few would study Saint Paul, and preach as Saint Paul did, instantly in season, out of season, (quaintly and rarely they might for credit and preferment) but painfully,
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and profitably, I hardly beleeue they would; feruently and feelingly they cannot, except the sweetnesse of their practice driue and constraine them.
and profitably, I hardly believe they would; fervently and feelingly they cannot, except the sweetness of their practice driven and constrain them.
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Of all men I hold them fooles, that bend their studies to Diuinitie, not intending to bee Doers,
Of all men I hold them Fools, that bend their studies to Divinity, not intending to be Doers,
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as well as Students, and Preachers; not much vviser, such as will be professors of Religion, and not practicioners.
as well as Students, and Preachers; not much Wiser, such as will be professors of Religion, and not practitioners.
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The Parables in the Talmud fits their folly well, resembling them to such as plowe, and sow all the yeere, and neuer reape;
The Parables in the Talmud fits their folly well, resembling them to such as plow, and sow all the year, and never reap;
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to the Grashopper that sings all the Summer, and wants in the Winter: to vvomen euer conceiuing, and euer making abortion, neuer comming to the birth;
to the Grasshopper that sings all the Summer, and Wants in the Winter: to women ever conceiving, and ever making abortion, never coming to the birth;
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and best of all, to that of Christ distinguishing Hearers into foolish, that build on the Sand of Hearing,
and best of all, to that of christ distinguishing Hearers into foolish, that built on the Sand of Hearing,
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and professing, blowne downe vvith euery puffe of Trouble; and the wise, that build on the Rocke of Doing, vnshakeable.
and professing, blown down with every puff of Trouble; and the wise, that built on the Rock of Doing, unshakeable.
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Search all the Scripture, and see, if any Couenants, or Grants, vvere made to Knowing, and not all to Doing.
Search all the Scripture, and see, if any Covenants, or Grants, were made to Knowing, and not all to Doing.
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Is not the ancient tenour of the Law, Doe this, and Liue? and the Gospell, Beleeue, and liue: which implies an act to be done;
Is not the ancient tenor of the Law, Do this, and Live? and the Gospel, Believe, and live: which Implies an act to be done;
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and that act implying sundry cōsequents & fruits of it. Hee that doth my Fathers will, hee is my Brother and Sister:
and that act implying sundry consequents & fruits of it. He that does my Father's will, he is my Brother and Sister:
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Not euery one that saith, Lord, Lord; but hee that the doth my Fathers will. Not every one that Says, Lord, Lord; but he that the does my Father's will.
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To him that doth ill, shall be tribulation and anguish to euery soule, of Iew and Grecian:
To him that does ill, shall be tribulation and anguish to every soul, of Iew and Grecian:
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to him that doth well, shall bee honour and peace, vpon all the Israel of God.
to him that does well, shall be honour and peace, upon all the Israel of God.
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Vnto whom shall that Euge be giuen at that great Day, but to the doer? and in what forme? but,
Unto whom shall that Euge be given At that great Day, but to the doer? and in what Form? but,
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Well done, thou good Seruant, that hast not buried thy Talent in a Napkin. Hee himselfe expresseth the manner:
Well done, thou good Servant, that hast not buried thy Talon in a Napkin. He himself Expresses the manner:
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Behold, I come quickly, my reward is in my hand, to giue euery man according to his workes. Behold, I come quickly, my reward is in my hand, to give every man according to his works.
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Blessed is euery one that doth my Commandements, that hee may eate of the Tree of Life,
Blessed is every one that does my commandments, that he may eat of the Tree of Life,
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and enter thorow the gates into the City. and enter thorough the gates into the city.
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In all which, happinesse in this life, and that to come, is conferred vpon the liuing acts and exercises, not vpon the dead habits of any grace whatsoeuer.
In all which, happiness in this life, and that to come, is conferred upon the living acts and exercises, not upon the dead habits of any grace whatsoever.
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In all labour there is aboundance, but in the conceits of the braine, and talke of the lippes, nothing but emptinesse and misery.
In all labour there is abundance, but in the conceits of the brain, and talk of the lips, nothing but emptiness and misery.
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If one could doe as much as Master Stoughton prints, and many credible witnesses report of the young Gentlewoman of nine yeeres old, that can say euery sillable of the new Testament by heart,
If one could do as much as Master Stoughton prints, and many credible Witnesses report of the young Gentlewoman of nine Years old, that can say every Syllable of the new Testament by heart,
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and vpon triall, not faile in returning a line without the right Chapter & verse,
and upon trial, not fail in returning a line without the right Chapter & verse,
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& yet practice neuer a iot nor tittle of it, happy were such if they had neuer heard word of Gods Word.
& yet practice never a jot nor tittle of it, happy were such if they had never herd word of God's Word.
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If one should take paines to get together a great number of songs, curiously set, artificially composed,
If one should take pains to get together a great number of songs, curiously Set, artificially composed,
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yea, and knew how to sing or play them, and yet neuer heard them sung or plaid, what pleasure had hee of them? The practice and vse of all operatiue Arts is all in all, in Diuinity, the chiefe of all:
yea, and knew how to sing or play them, and yet never herd them sung or played, what pleasure had he of them? The practice and use of all operative Arts is all in all, in Divinity, the chief of all:
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which else is as the Vine, excellent only in the sweet iuice of it, otherwise fit not so much as Pin or Pegge.
which Else is as the Vine, excellent only in the sweet juice of it, otherwise fit not so much as Pin or Peg.
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Next to Gods glory, and a mans owne good, a Christian placeth much happinesse in winning and edifying others:
Next to God's glory, and a men own good, a Christian places much happiness in winning and edifying Others:
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to which purpose, a speechlesse life hath more life in it, then a liueles speech. I rrisistable is the Suada of a good life, aboue a faire profession.
to which purpose, a speechless life hath more life in it, then a liueles speech. I rrisistable is the Suada of a good life, above a fair profession.
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Chrysostome calls good works, vnanswerable Syllogismes, inuincible Demonstrations, to confute and conuert Pagans:Chrysostom calls good works, unanswerable Syllogisms, invincible Demonstrations, to confute and convert Pagans:
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withall, tells vs they haue a louder language then the Sunne and Moone, whose sound yet goes ouer all the world, publishing Gods glory, not in Hebrew, Greeke,
withal, tells us they have a Louder language then the Sun and Moon, whose found yet Goes over all the world, publishing God's glory, not in Hebrew, Greek,
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or Latine, which many barbarous Nations vnderstand not, but in an oratory they can better skill of.
or Latin, which many barbarous nations understand not, but in an oratory they can better skill of.
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An Archer puts not more force into an Arrow he shoots, then the life of the speaker into his speech:
an Archer puts not more force into an Arrow he shoots, then the life of the speaker into his speech:
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whence it comes, that one and the same Sermon, or counsell, in seuerall mens mouthes differ,
whence it comes, that one and the same Sermon, or counsel, in several men's mouths differ,
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as much as a shaft out of a Gyants, or Childs shooting. Miracles (sayes hee) are now ceased, good conuersation comes in their place:
as much as a shaft out of a Giants, or Child's shooting. Miracles (Says he) Are now ceased, good Conversation comes in their place:
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the Apostles might haue preached long enough without audience or acceptance, had not their miracles,
the Apostles might have preached long enough without audience or acceptance, had not their Miracles,
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as Bells, towled to their Sermons, and as Harbengers, made way into mens hearts for their doctrine:
as Bells', towled to their Sermons, and as Harbingers, made Way into men's hearts for their Doctrine:
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by such weapons they conquered the world, as Gedeons souldiers, the Midianites carrying in one hand the burning Lampe of a good life,
by such weapons they conquered the world, as Gedeons Soldiers, the midianites carrying in one hand the burning Lamp of a good life,
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and in the other, the loud shrill Trumpets of preaching:
and in the other, the loud shrill Trumpets of preaching:
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otherwise plaine men will answere as Iouinian, to the orthodox and Arrian Bishops, contending about the faith:
otherwise plain men will answer as Jovinian, to the orthodox and Arrian Bishops, contending about the faith:
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Of your learning and subtill disputations I cannot so well iudge, but I can well marke and obserue, which of your behauiours is most peaceable and fruitfull,
Of your learning and subtle disputations I cannot so well judge, but I can well mark and observe, which of your behaviours is most peaceable and fruitful,
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and as one Moses, renowned for piety to Lucius, reputed an Arrian Bishop, tendring the confession of his faith to cleere himselfe:
and as one Moses, renowned for piety to Lucius, reputed an Arrian Bishop, tendering the Confessi of his faith to clear himself:
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Tush, sayes he, What telst thou mee of the faith of the eares? Let me haue the faith of the hands: Tush, Says he, What Tellest thou me of the faith of the ears? Let me have the faith of the hands:
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I will rather goe without my installment, then take it of hands imbrued in bloud, bribery,
I will rather go without my installment, then take it of hands imbrued in blood, bribery,
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and iniustice, as all know, and report thine to be.
and injustice, as all know, and report thine to be.
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Arguments are darke, and perswasions dull things, to liues and actions, and most people are like Sheepe, easilier following example, then led or driuen by preceps and rules.
Arguments Are dark, and persuasions dull things, to lives and actions, and most people Are like Sheep, easilier following Exampl, then led or driven by Precepts and rules.
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Let any man make proofe of both.
Let any man make proof of both.
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Let a Gentleman or Minister perswade Parishioners to contribute liberally to a Briefe, and set a niggardly example,
Let a Gentleman or Minister persuade Parishioners to contribute liberally to a Brief, and Set a niggardly Exampl,
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and see how much lesse will come of it, then if hee said lesse, and gaue more.
and see how much less will come of it, then if he said less, and gave more.
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What else mooued Christ, and the Prophets so frequently to vse that potent figure, which Rhetoricians, from the speciall vsefulnesse of it call NONLATINALPHABET, that is,
What Else moved christ, and the prophets so frequently to use that potent figure, which Rhetoricians, from the special usefulness of it call, that is,
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when the Orator seconds and enliues his speech with some action: as Christ, when heere in my Text, hee girts himselfe with a Towell;
when the Orator seconds and enlives his speech with Some actium: as christ, when Here in my Text, he girts himself with a Towel;
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and elswhere, when hee tooke the Child, and set him in the middest of the Apostles;
and elsewhere, when he took the Child, and Set him in the midst of the Apostles;
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the Prophet, when hee tooke Pauls Girdle;
the Prophet, when he took Paul's Girdle;
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and the old Diuine in Dorotheus, that bad his Auditor pluck at a great old Tree, which hee could not stir,
and the old Divine in Dorotheus, that bade his Auditor pluck At a great old Tree, which he could not stir,
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and at a young Sprout easily pluckt vp; to shew the difficulty of rooting out an old habit, in comparison of the beginnings.
and At a young Sprout Easily plucked up; to show the difficulty of rooting out an old habit, in comparison of the beginnings.
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The reason is, words are but wind, and vanish into the winde, leauing no print or impression, more then a Ship in the Sea, in comparison of actions which men take markes and notice of.
The reason is, words Are but wind, and vanish into the wind, leaving no print or impression, more then a Ship in the Sea, in comparison of actions which men take marks and notice of.
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This same inartificial argumēt of examples, though Schollers lesse regard it, as hauing lesse art in it,
This same inartificial argument of Examples, though Scholars less regard it, as having less art in it,
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yet is it all the country-mans Logike, as the Martyr that answered Bishop Bonner, My Lord, I cānot dispute,
yet is it all the countrymans Logic, as the Martyr that answered Bishop Bonner, My Lord, I cannot dispute,
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but I can dye for the truth, mooued the spectators as much, as many learned discourses.
but I can die for the truth, moved the spectators as much, as many learned discourses.
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By this, Christ demonstrated to Iohns Disciples, his Messiasship, Goe and tell, not what you heard mee preach,
By this, christ demonstrated to Iohns Disciples, his Messiahship, Go and tell, not what you herd me preach,
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but saw me doe, how the blind receiue sight, &c. If I doe not such workes as none other hath done before mee, I desire not men to beleeue in mee.
but saw me do, how the blind receive sighed, etc. If I do not such works as none other hath done before me, I desire not men to believe in me.
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By these courses, Peter would haue Christians winne their Neighbours; and Wiues their Husbands, rather then by tutoring of them.
By these courses, Peter would have Christians win their Neighbours; and Wives their Husbands, rather then by tutoring of them.
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Then would Neighbours follow one another to the right Religion and true Church, as Tradesemen doe to those Markets where they see them gather wealth,
Then would Neighbours follow one Another to the right Religion and true Church, as Tradesmen do to those Markets where they see them gather wealth,
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yea imitate their liues, and bring forth fruits as Iacobs Sheepe, if they saw their rods speckled with works, as well as with words.
yea imitate their lives, and bring forth fruits as Iacobs Sheep, if they saw their rods speckled with works, as well as with words.
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Thus Monica, Saint Augustines famous Mother, taught one of her neighbour Gentlewomen, complayning of her churlish Nabal, and wondring how shee wonne her peruerse husband.
Thus Monica, Saint Augustine's famous Mother, taught one of her neighbour Gentlewomen, complaining of her churlish Nabal, and wondering how she won her perverse husband.
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Why, sayes she, I obserued his mind, pleased him in all indifferent things, forbore him in his passions, gaue him all content in dyet, attendance,
Why, Says she, I observed his mind, pleased him in all indifferent things, forbore him in his passion, gave him all content in diet, attendance,
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and so haue made him first Gods, and then mine by degrees.
and so have made him First God's, and then mine by Degrees.
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These are the arts & charmes that if now vsed by Preachers and professors, would conuert multitudes of people,
These Are the arts & charms that if now used by Preachers and professors, would convert Multitudes of people,
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and couer multitudes of sinnes, and cause themselues to shine as starres. These things mind and exercise.
and cover Multitudes of Sins, and cause themselves to shine as Stars. These things mind and exercise.
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These things, if you know, and doe, you shall saue your selues, and those you liue withall,
These things, if you know, and do, you shall save your selves, and those you live withal,
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and so bee euery way happy men. Thus in all these 3 references, you see, that Doing, onely brings in the happinesse;
and so be every Way happy men. Thus in all these 3 references, you see, that Doing, only brings in the happiness;
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without which, all our Knowing makes and leaues vs, but dishonourable to God, vncomfortable to our selues, scandalous to others in no neerer termes to happinesse,
without which, all our Knowing makes and leaves us, but dishonourable to God, uncomfortable to our selves, scandalous to Others in no nearer terms to happiness,
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then Balaam, Iudas, and the Diuell himselfe, who the more they know, the worse for them:
then balaam, Iudas, and the devil himself, who the more they know, the Worse for them:
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the more sin, & the more punishment: they doe but teach God how to condemne them.
the more since, & the more punishment: they do but teach God how to condemn them.
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If knowing made vp happinesse, England were an happy Nation, our times as happy as euer any:
If knowing made up happiness, England were an happy nation, our times as happy as ever any:
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but if doing bee required, great is the felicity of both.
but if doing be required, great is the felicity of both.
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Of which shall I complaine in the words of Seneca? Men now adayes chuse rather to discourse,
Of which shall I complain in the words of Senecca? Men now adays choose rather to discourse,
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then to liue, study stiles, rather then deeds; or in Bernards, Men desire knowledge, to be knowne by it:
then to live, study stile, rather then Deeds; or in Bernards, Men desire knowledge, to be known by it:
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or as Anacharsis taxed the Athenians for vsing their money, to count withall; and knowledge, to know withall:
or as Anacharsis taxed the Athenians for using their money, to count withal; and knowledge, to know withal:
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or as Tully of the Philosophers, that their liues and their discourses miserably crossed one another:
or as Tully of the Philosophers, that their lives and their discourses miserably crossed one Another:
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the truth is this, a plethory, and dropsie there is of hearing, and reading; a dearth and consumption of doing; most euer gathering, neuer vsing:
the truth is this, a plethory, and dropsy there is of hearing, and reading; a dearth and consumption of doing; most ever gathering, never using:
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not vnlike some old Vniuersitie Droanes, euer in studying, and learning, neuer preaching, or venting their studies.
not unlike Some old university Drones, ever in studying, and learning, never preaching, or venting their studies.
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Like tedious Musicians, euer tuning, & neuer playing; or like the Changeling Luther mentions, euer sucking, neuer battling;
Like tedious Musicians, ever tuning, & never playing; or like the Changeling Luther mentions, ever sucking, never battling;
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or like dying men, and sicke of apoplexies, hauing their senses, memorie & speech: but no facultie Loco-motiue, no power to stirre hand or foote.
or like dying men, and sick of Apoplexies, having their Senses, memory & speech: but no faculty Locomotive, no power to stir hand or foot.
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Few (I confesse) troubled in these times with the deafe and dumbe spirits, but most hauing withered hands, and dryed armes, and lame feete.
Few (I confess) troubled in these times with the deaf and dumb spirits, but most having withered hands, and dried arms, and lame feet.
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This same want of doing what wee know, what does it else but make common people blaspheme God? doubt vvhether all Diuinitie bee but Policy,
This same want of doing what we know, what does it Else but make Common people Blaspheme God? doubt whether all Divinity be but Policy,
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& the Scriptures a Fable? Verily, the Atheisme of the times hath this for the principall fountaine and pretext.
& the Scriptures a Fable? Verily, the Atheism of the times hath this for the principal fountain and pretext.
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There was a woman lately liuing, much spoken of in some parts of this Land, liuing in professed doubt of the Deity,
There was a woman lately living, much spoken of in Some parts of this Land, living in professed doubt of the Deity,
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after illumination, and repentance hardly comforted;
After illumination, and Repentance hardly comforted;
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vvho often protested, that the vicious and offensiue life of a great learned man in the Towne where she liued. occasioned those damned doubts.
who often protested, that the vicious and offensive life of a great learned man in the Town where she lived. occasioned those damned doubts.
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This opens mens mouthes, and giues the hint of all blasphemies, scornes and scoffes of Religion.
This Opens men's mouths, and gives the hint of all Blasphemies, scorns and scoffs of Religion.
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Such as he broke vpon the Iesuites, whom in forraine Nations they call Apostles.
Such as he broke upon the Iesuites, whom in foreign nations they call Apostles.
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The old Apostles, indeed, shewed the world Heauen, left the earth to earthly men, got Heauen themselues:
The old Apostles, indeed, showed the world Heaven, left the earth to earthly men, god Heaven themselves:
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but vvee are more beholding to our new ones, they shew vs Heauen, leaue it to vs to purchase,
but we Are more beholding to our new ones, they show us Heaven, leave it to us to purchase,
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and coozen vs onely of earthly possessions in the meane time.
and cozen us only of earthly possessions in the mean time.
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This made Linacre reading vpon the New Testament, the 5. 6. and 7. Chapters of Saint Matthew; and comparing those rules vvith Christians liues, to throw down the Booke,
This made Linacre reading upon the New Testament, the 5. 6. and 7. Chapters of Saint Matthew; and comparing those rules with Christians lives, to throw down the Book,
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and burst out into this protestation, Either this is not Gods Gospell, or wee are not Christians, and Gospellers.
and burst out into this protestation, Either this is not God's Gospel, or we Are not Christians, and Evangelists.
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Questionlesse, the more any men know, or professe to know, and the lesse they doe, the more doe they dishonour God.
Questionless, the more any men know, or profess to know, and the less they do, the more do they dishonour God.
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And vvhat are such themselues the better for their knowledge, but as the Preacher experimentally speakes:
And what Are such themselves the better for their knowledge, but as the Preacher experimentally speaks:
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Hee that increaseth such knowledge, addeth sorrow.
He that increases such knowledge, adds sorrow.
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Their folly I cannot better expresse, then Erasmus in his Dialogue of a carnall Gospeller, whom he cals Cyclops Euangeliophorus, a swaggering Russian, affecting yet the name of a Gospeller, vvhom hee describes, hauing by one side hanging a bottle of rich Sacke,
Their folly I cannot better express, then Erasmus in his Dialogue of a carnal Gospeler, whom he calls Cyclops Euangeliophorus, a swaggering Russian, affecting yet the name of a Gospeler, whom he describes, having by one side hanging a Bottle of rich Sack,
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and by the other a Testament of Erasmus his Translation, richly bound & boffed, the Leaues gilt ouer as faire as his life vvas foule, and conditions base.
and by the other a Testament of Erasmus his translation, richly bound & boffed, the Leaves gilded over as fair as his life was foul, and conditions base.
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This man hee discouers by certaine Interrogatories, to haue no inward knowledge or affection to the Gospell,
This man he discovers by certain Interrogatories, to have no inward knowledge or affection to the Gospel,
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nor better proofe of his loue thereto, then that hee carried it alwaies about him,
nor better proof of his love thereto, then that he carried it always about him,
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and had laid it vpon the pate of a Franciscan, that had railed on Erasmus, and the new Gospellers. To conuince him;
and had laid it upon the pate of a Franciscan, that had railed on Erasmus, and the new Evangelists. To convince him;
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hee askes him, What if he vvere tyed euer to carry the bottle at his Girdle,
he asks him, What if he were tied ever to carry the Bottle At his Girdle,
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and neuer to taste of it; or but to taste only, and neuer to drinke it downe:
and never to taste of it; or but to taste only, and never to drink it down:
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His answere is, that vvere but a punishment Tantalus - like.
His answer is, that were but a punishment Tantalus - like.
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But vvhat if hee did, as his manner was, drinke deepely of it? He then answeres, It vvould vvarme his heart, refresh his spirits, cheere his countenance:
But what if he did, as his manner was, drink deeply of it? He then answers, It would warm his heart, refresh his spirits, cheer his countenance:
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So sayes he, would that little Booke, if thou diddest eate it downe; concoct, digest, and turne it into nutriment in thy life, and practice.
So Says he, would that little Book, if thou didst eat it down; concoct, digest, and turn it into nutriment in thy life, and practice.
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My meaning is not in this Relation to taxe Biblecarrying, vvhich I hold a better grace then Rapiers,
My meaning is not in this Relation to Tax Biblecarrying, which I hold a better grace then Rapiers,
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or fans of Fethers, but onely to shew the foppery of them that carry them in their hands,
or fans of Feathers, but only to show the foppery of them that carry them in their hands,
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or in their memories or vnderstandings, as Asses do dainty burdens, & taste not of them, haue no fruit of them themselues.
or in their memories or understandings, as Asses do dainty burdens, & taste not of them, have no fruit of them themselves.
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Verily, a man knowes no more rightly then he practises. It is said of Christ, he knew no sinne, because hee did no sinne;
Verily, a man knows no more rightly then he practises. It is said of christ, he knew no sin, Because he did no sin;
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and in that sence, hee knowes no good, that doth no good; he that vvill obey, shall know my Fathers will;
and in that sense, he knows no good, that does not good; he that will obey, shall know my Father's will;
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and such as vvill not doe vvhat they know to bee good, shall soone vnknow that which they know,
and such as will not do what they know to be good, shall soon unknow that which they know,
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and become as if they neuer had knowne any such matter:
and become as if they never had known any such matter:
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it beeing iust with God to punish shipwracke of a good conscience, with losse of the fraught of knowledge;
it being just with God to Punish shipwreck of a good conscience, with loss of the fraught of knowledge;
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according to that imprecation of the Hebrewes, that if they should abuse their skill in musicke, their right hand might forget his cunning,
according to that imprecation of the Hebrews, that if they should abuse their skill in music, their right hand might forget his cunning,
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and their tongue cleaue to the roofe of their mouthes.
and their tongue cleave to the roof of their mouths.
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From which iust Iudgement I perswade my selfe, it comes to passe, that many become in matters of Religigion, meere skepticks,
From which just Judgement I persuade my self, it comes to pass, that many become in matters of Religion, mere skepticks,
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because they vvould not bee practicks, and that the commonest Religion of our times, is Socrates his vncertainty.
Because they would not be practics, and that the Commonest Religion of our times, is Socrates his uncertainty.
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Men know nothing now a dayes. It is become a disputable probleme, Whether the Pope be Antichrist, Rome a good Church;
Men know nothing now a days. It is become a disputable problem, Whither the Pope be Antichrist, Room a good Church;
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whether a man may worship God before pictures, play vpon any part of the Sabbath, as well as vpon the Weeke dayes;
whither a man may worship God before pictures, play upon any part of the Sabbath, as well as upon the Week days;
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whether election be of foreseene faith; whether the True Beleeuer may Apostatize? Shortly, I thinke, whether the Scripture be Scripture;
whither election be of foreseen faith; whither the True Believer may Apostatise? Shortly, I think, whither the Scripture be Scripture;
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and vvhether there bee a God, or no? To conclude, a good vnderstanding haue all they that doe thereafter:
and whether there be a God, or no? To conclude, a good understanding have all they that do thereafter:
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and cursed are all such as know these things, and doe the cleane contrarie.
and cursed Are all such as know these things, and do the clean contrary.
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Cursed (I say) are they, because they lay a stumbling blocke before others both vveake ones within,
Cursed (I say) Are they, Because they lay a stumbling block before Others both weak ones within,
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and bad ones vvithout, such I say, as know God, and yet deny him in their liues,
and bad ones without, such I say, as know God, and yet deny him in their lives,
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and are reprobate to euery good word and worke;
and Are Reprobate to every good word and work;
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such as buy by one ballance, and sell by another, haue a forme of knowledge, which they prescribe to others,
such as buy by one balance, and fell by Another, have a Form of knowledge, which they prescribe to Others,
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and liue themselues by contrary Rules.
and live themselves by contrary Rules.
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Of such I vvould I could speake with as much detestation, as Paul writes of them:
Of such I would I could speak with as much detestation, as Paul writes of them:
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friends in shew, but enemies in truth to the crosse of Christ.
Friends in show, but enemies in truth to the cross of christ.
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Vncleane beasts, for all their chewing of the cud, repeating of Sermons, because they diuide not the hoofe;
Unclean beasts, for all their chewing of the cud, repeating of Sermons, Because they divide not the hoof;
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walke vvithout all differences, and iudgement;
walk without all differences, and judgement;
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as if GOD had giuen them their lights to tread in puddles, and gutters withall, to vvalke and wallow in the myre of all filthinesse;
as if GOD had given them their lights to tread in puddles, and gutters withal, to walk and wallow in the mire of all filthiness;
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vvhich makes men mislike, not onely their persons, but the very Religion which they retaine too:
which makes men mislike, not only their Persons, but the very Religion which they retain too:
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Some few wise & grounded Christians vvill doe as they say, and not as they doe:
some few wise & grounded Christians will do as they say, and not as they do:
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heare them, because they sit in the chaire of Moses; but the greatest number will loath their sayings, for their doings;
hear them, Because they fit in the chair of Moses; but the greatest number will loath their sayings, for their doings;
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as men the good light of a Candle, for the ill sauour the stinking tallow yeelds, resoluing as the Indians of the Spaniards, whateuer their Religion bee, they vvill bee of the cleane contrary;
as men the good Light of a Candle, for the ill savour the stinking tallow yields, resolving as the Indians of the Spanish, whatever their Religion be, they will be of the clean contrary;
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if such goe to Heauen, they will goe to Hell.
if such go to Heaven, they will go to Hell.
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I wonder vvith vvhat face such can call themselues Christians, or vvith vvhat eares heare themselues of called.
I wonder with what face such can call themselves Christians, or with what ears hear themselves of called.
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Does any man looke to bee called a Carpenter, that neuer squared Timber, or erected frames? What if neuer so skilfull? I say of all such skill,
Does any man look to be called a Carpenter, that never squared Timber, or erected frames? What if never so skilful? I say of all such skill,
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as Cato of superfluous vselesse trifles, They are deare of a farthing, that are good for nothing.
as Cato of superfluous useless trifles, They Are deer of a farthing, that Are good for nothing.
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Oh rather let vs al lay claime to that honorable name, doe the workes of Christians,
O rather let us all lay claim to that honourable name, do the works of Christians,
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and thereby approoue our selues to God and man, as the Angell to Manoah, who being asked of his name, made answere, It was wonderfull,
and thereby approve our selves to God and man, as the Angel to Manoah, who being asked of his name, made answer, It was wonderful,
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and did wonderfully, ascended in the flame, and made good his name by his action.
and did wonderfully, ascended in the flame, and made good his name by his actium.
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Heere is the labour, and heere lies all the difficulty, the Maximes and Sanctions of things to be done,
Here is the labour, and Here lies all the difficulty, the Maxims and Sanctions of things to be done,
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and beleeued, are but few, conteyned in briefe Summaries, but the incentiues, motiues, directions, repoofes, and such like appurtenances of practice:
and believed, Are but few, contained in brief Summaries, but the incentives, motives, directions, repoofes, and such like appurtenances of practice:
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these make volumes swell, these lengthen Sermons, and multiply bookes. The art of doing, is that which requires study, strength and diuine assistance.
these make volumes swell, these lengthen Sermons, and multiply books. The art of doing, is that which requires study, strength and divine assistance.
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Do the sinnes that swarme in our times, proceede from ignorance, or incontinence rather, and wilfulnesse? It were happy if men had that Plea,
Do the Sins that swarm in our times, proceed from ignorance, or incontinence rather, and wilfulness? It were happy if men had that Plea,
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if the light were not so great, the times and the Nation had not sinne.
if the Light were not so great, the times and the nation had not sin.
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May wee not vse the Apostles ordinary increpation and exprobation? Know you not, that Idolatry, Swearing, Sabbath-breaking, Drinking and Whooring, are sinnes? Know you not that for these things comes the anger of God? Is any so simple, that he knowes not the tenne Commandements,
May we not use the Apostles ordinary increpation and exprobration? Know you not, that Idolatry, Swearing, Sabbath-breaking, Drinking and Whoring, Are Sins? Know you not that for these things comes the anger of God? Is any so simple, that he knows not the tenne commandments,
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and the summe of the Gospell? yet how desperatly do men rush vpon these Pikes, carelesly, wittingly,
and the sum of the Gospel? yet how desperately do men rush upon these Pikes, carelessly, wittingly,
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and willingly, seeing the Gulfe, and yet leaping into it? Many condemning themselues in Medeas termes, see the better,
and willingly, seeing the Gulf, and yet leaping into it? Many condemning themselves in Medeas terms, see the better,
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and yet follow the worse, hauing no heart to leaue that they see to be euill:
and yet follow the Worse, having no heart to leave that they see to be evil:
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as if men thought that ignorance only should condemne, as if God should onely come in flaming fire, to render vengeance vpon poore Pagans, Sauages,
as if men Thought that ignorance only should condemn, as if God should only come in flaming fire, to render vengeance upon poor Pagans, Savages,
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and Indians, or Heretikes, that know not the truth, and not much more vpon his owne seruants, that knew and refused to doe his will.
and Indians, or Heretics, that know not the truth, and not much more upon his own Servants, that knew and refused to do his will.
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The Infidell disputes against the faith, the impious liues against it; the one denies it in termes, the other in deedes;
The Infidel disputes against the faith, the impious lives against it; the one Denies it in terms, the other in Deeds;
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and therefore both shall bee held as enemies to the faith, and neuer attaine saluation: of the two, it is worst to kick against the prick;
and Therefore both shall be held as enemies to the faith, and never attain salvation: of the two, it is worst to kick against the prick;
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one sees, then to stumble in the darke at a block, one sees not.
one sees, then to Stumble in the dark At a block, one sees not.
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But heere is the chiefe cause of all impiety, illuminatiō is easie, sanctification is hard to flesh and bloud, requires crossing and mastery,
But Here is the chief cause of all impiety, illumination is easy, sanctification is hard to Flesh and blood, requires crossing and mastery,
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yea crucifying of our lusts, wils and affections, which is not done without much prayer and trauell;
yea crucifying of our Lustiest, wills and affections, which is not done without much prayer and travel;
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and therfore men neglect that, & content thēselues with the easier and cheaper worke.
and Therefore men neglect that, & content themselves with the Easier and cheaper work.
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Vpon this therefore do I wish Christians would set prices, & spend their studies, euen about the art of doing.
Upon this Therefore do I wish Christians would Set Princes, & spend their studies, even about the art of doing.
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But how shall we attaine this facility and faculty of doing? I answere, to wish it,
But how shall we attain this facility and faculty of doing? I answer, to wish it,
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and heartily to desire it, is halfe;
and heartily to desire it, is half;
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yea, and the best halfe of the work, as Socrates was wont to say, Hee that would bee an honest man, shall soone bee one,
yea, and the best half of the work, as Socrates was wont to say, He that would be an honest man, shall soon be one,
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and is past the hardest part of the worke.
and is passed the Hardest part of the work.
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To affect goodnesse aboue cunning, is a good signe, and a good helpe, and step to be such an one, especially when this desire breeds prayer for power to do, knowing that without Christ, wee can doe iust nothing,
To affect Goodness above cunning, is a good Signen, and a good help, and step to be such an one, especially when this desire breeds prayer for power to do, knowing that without christ, we can do just nothing,
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but lye becalmed & vnable to moue or promoue, as a Ship on the Sea, a Mill on the Land, without the breath of his Spirit.
but lie becalmed & unable to move or promove, as a Ship on the Sea, a Mill on the Land, without the breath of his Spirit.
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And this I commend as the best and first generall helpe of practice, that euery morning,
And this I commend as the best and First general help of practice, that every morning,
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and in the enterprize of all thy affaires, thou acknowledge thine owne disability, or rather deadnesse to euery good worke,
and in the enterprise of all thy affairs, thou acknowledge thine own disability, or rather deadness to every good work,
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and commend thy selfe to the worke of his grace, for the will and the deede: for preuenting, and subsequent; operating, and co-operating; perseuering, and perfecting grace:
and commend thy self to the work of his grace, for the will and the deed: for preventing, and subsequent; operating, and cooperating; persevering, and perfecting grace:
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intreating him not onely to regenerate thee, and giue thee new Principles of motion, but to renew his inspiration vpon euery new act of thine, that by Christ,
entreating him not only to regenerate thee, and give thee new Principles of motion, but to renew his inspiration upon every new act of thine, that by christ,
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or rather Christ by and in thee, may doe all things, pray as if thou hadst no will, vow as if there were no grace, that is seriously both.
or rather christ by and in thee, may do all things, pray as if thou Hadst no will, Voelli as if there were no grace, that is seriously both.
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Secondly, in the vse of all meanes of practice, when thou goest to heare, reade or meditate, pray and desire, thou maist light vpon profitable and pertinent Themes, Bookes,
Secondly, in the use of all means of practice, when thou goest to hear, read or meditate, pray and desire, thou Mayest Light upon profitable and pertinent Themes, Books,
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and Sermons, applicatory, and leuelling at thy selfe and Orations, as if made for thee rather then for any body else:
and Sermons, applicatory, and levelling At thy self and Orations, as if made for thee rather then for any body Else:
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desire not to gather Flowers, but Pot-herbes, and Fruite.
desire not to gather Flowers, but Potherbs, and Fruit.
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Charmes are said to haue no effect, vnlesse one goe with a beliefe vnto them, I am sure no meanes ordinarily will doe thee any good,
Charms Are said to have no Effect, unless one go with a belief unto them, I am sure no means ordinarily will do thee any good,
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vnlesse thou goe with a mind to bee bettered by them.
unless thou go with a mind to be bettered by them.
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Thirdly, in the vse of these, attend to thy selfe as well as to the matter, haue one eye and eare fixed on what is said, and another on thy selfe;
Thirdly, in the use of these, attend to thy self as well as to the matter, have one eye and ear fixed on what is said, and Another on thy self;
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lay thy selfe to the rule, and say, What is this to mee? how doe I and that agree? Bee not as little children, who while they are looking in the Glasse, thinke onely it is the babies face, and not their owne:
lay thy self to the Rule, and say, What is this to me? how do I and that agree? Bee not as little children, who while they Are looking in the Glass, think only it is the babies face, and not their own:
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obserue not in hearing a Sermon, the pleasing sound of the Pipe, but how thou dancest thereunto;
observe not in hearing a Sermon, the pleasing found of the Pipe, but how thou dancest thereunto;
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in reading of the Scriptures, at the end of euery period, aske thy heart, How doe I practise this? or,
in reading of the Scriptures, At the end of every Period, ask thy heart, How do I practise this? or,
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How does this reproofe taxe mee? This promise cōfort me? When thou art well perswaded to doe any thing, resolue throughly to doe it;
How does this reproof Tax me? This promise Comfort me? When thou art well persuaded to do any thing, resolve thoroughly to do it;
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and when resolued, dispatch, and execute it speedily.
and when resolved, dispatch, and execute it speedily.
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Fourthly, after the Sermon is ended, stay not, as the common manner is, Now the Sermon is done:
Fourthly, After the Sermon is ended, stay not, as the Common manner is, Now the Sermon is done:
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but consider it is not done, till thou hast done it; after reading and hearing, do as men do after dinner;
but Consider it is not done, till thou hast done it; After reading and hearing, do as men do After dinner;
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sit awhile, con•oct it by pondering of it, digest it, and after draw it out into action.
fit awhile, con•oct it by pondering of it, digest it, and After draw it out into actium.
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So doe such as learne Musike, or writing, they play ouer their Lesson, write after the Coppy:
So do such as Learn Music, or writing, they play over their lesson, write After the Copy:
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this I thinke Paul meant, when he saith, NONLATINALPHABET, I exercise my selfe to haue an inoffensiue conscience, &c. Most erre grosely in the faile of this, thinking it enough to retaine it in memory, to repeate it ouer, seruing diuinity as absurdly,
this I think Paul meant, when he Says,, I exercise my self to have an inoffensive conscience, etc. Most err grossly in the fail of this, thinking it enough to retain it in memory, to repeat it over, serving divinity as absurdly,
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as the country-man his Physike, who being bidden to take his bill or receit, tooke it home,
as the countryman his Physic, who being bidden to take his bill or receipt, took it home,
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and carried it in his pocket, and after, finding no ease vpon his complaint, being directed to take it in posset-Ale, put the bill in a Cup,
and carried it in his pocket, and After, finding no ease upon his complaint, being directed to take it in Posset-ale, put the bill in a Cup,
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but neuer tooke the ingredients prescribed into his body: and looke how much good his Physike did him;
but never took the ingredients prescribed into his body: and look how much good his Physic did him;
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so much good will diuinity doe vs, taken into our memories, and tongues, and no further.
so much good will divinity do us, taken into our memories, and tongues, and no further.
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Fifthly, in all thy talke, discourses and counsels to others, lick first thine owne fingers: that wiseman is a foole, that is not wise for himselfe;
Fifthly, in all thy talk, discourses and Counsels to Others, lick First thine own fingers: that Wiseman is a fool, that is not wise for himself;
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and yet many such there bee, that can preach and write good bookes, like Tusser, that wrote well of Husbandry,
and yet many such there be, that can preach and write good books, like Tusser, that wrote well of Husbandry,
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and was the most vnthrifty husband himselfe that euer water wet.
and was the most unthrifty husband himself that ever water wet.
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Sixthly, & lastly, in all thy priuy reckonings with thy selfe, which must be duely obserued at the cloze of euery weeke, month and yeere, lesse and more solemnely, obserue what thou hast done, consider if thou shouldst keepe a Diary or Iournall,
Sixthly, & lastly, in all thy privy reckonings with thy self, which must be duly observed At the close of every Week, Monn and year, less and more solemnly, observe what thou haste done, Consider if thou Shouldst keep a Diary or journal,
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as many thriuing Christians doe, what acts it would record, when I goe out of the world;
as many thriving Christians do, what acts it would record, when I go out of the world;
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what, shall the world say, hath this man done singular, or memorable? Take such accounts of thy selfe dayly,
what, shall the world say, hath this man done singular, or memorable? Take such accounts of thy self daily,
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as Masters of their Iourni-men and Apprentices: as Pharaohs Taskmasters, of the Israelites:
as Masters of their Iourni-men and Apprentices: as Pharaohs Taskmasters, of the Israelites:
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Where is the worke done this day? lest thou bee as Huntsmen and Faulconers, that haue toyled all the day,
Where is the work done this day? lest thou be as Huntsmen and Falconers, that have toiled all the day,
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and haue no quarry or roast at night.
and have no quarry or roast At night.
cc vhb dx n1 cc n1 p-acp n1.
(3) text (DIV1)
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A word of Application.
A word of Application.
dt n1 pp-f n1.
(4) application (DIV2)
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IF now at the end of my Sermon, my seuerall Hearers and Readers would doe as Saint Iohn Baptists did, aske what shall I doe? and what shall I doe? You haue said much in the generall of Doing:
IF now At the end of my Sermon, my several Hearers and Readers would do as Saint John Baptists did, ask what shall I do? and what shall I do? You have said much in the general of Doing:
cs av p-acp dt n1 pp-f po11 n1, po11 j n2 cc n2 vmd vdi c-acp n1 np1 np1 vdd, vvi r-crq vmb pns11 vdi? cc q-crq vmb pns11 vdi? pn22 vhb vvn av-d p-acp dt n1 pp-f vdg:
(4) application (DIV2)
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What say you in particular to this Nation, and to the seuerall conditions of men in it? I answere:
What say you in particular to this nation, and to the several conditions of men in it? I answer:
q-crq vvb pn22 p-acp j p-acp d n1, cc p-acp dt j n2 pp-f n2 p-acp pn31? pns11 vvb:
(4) application (DIV2)
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What can I say to these knowing times, which hath not beene said before me? What new doctrine vnheard of before, is it possible for me to broach? I will therefore say no more,
What can I say to these knowing times, which hath not been said before me? What new Doctrine unheard of before, is it possible for me to broach? I will Therefore say no more,
q-crq vmb pns11 vvi p-acp d j-vvg n2, r-crq vhz xx vbn vvn p-acp pno11? q-crq j n1 j pp-f p-acp, vbz pn31 j p-acp pno11 pc-acp vvi? pns11 vmb av vvi av-dx av-dc,
(4) application (DIV2)
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but, Do that which you know you should doe.
but, Do that which you know you should do.
cc-acp, vdb d r-crq pn22 vvb pn22 vmd vdi.
(4) application (DIV2)
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If you know that Baal be god, if Rome be the Church, let vs returne to it againe:
If you know that Baal be god, if Room be the Church, let us return to it again:
cs pn22 vvb d np1 vbi n1, cs vvb vbb dt n1, vvb pno12 vvi p-acp pn31 av:
(4) application (DIV2)
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If you know that Swearing, Sabbath-breaking, and fashion-following be good things; let vs all fall to doe these things.
If you know that Swearing, Sabbath-breaking, and fashion-following be good things; let us all fallen to do these things.
cs pn22 vvb cst vvg, j, cc j vbb j n2; vvb pno12 d vvi pc-acp vdi d n2.
(4) application (DIV2)
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But if God hath giuen vs the Truth, and the light, let vs walke in it,
But if God hath given us the Truth, and the Light, let us walk in it,
p-acp cs np1 vhz vvn pno12 dt n1, cc dt n1, vvb pno12 vvi p-acp pn31,
(4) application (DIV2)
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and worke by it, while it is to Day;
and work by it, while it is to Day;
cc vvi p-acp pn31, cs pn31 vbz p-acp n1;
(4) application (DIV2)
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lest if wee play Reuell and ryot, by it the Candlesticke bee remoued, and the light put out:
lest if we play Revel and riot, by it the Candlestick be removed, and the Light put out:
cs cs pns12 vvb vvi cc n1, p-acp pn31 dt n1 vbi vvn, cc dt n1 vvd av:
(4) application (DIV2)
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if purity, sanctitie, and sobrietie bee knowne to you to bee good things, and pleasing to God, Happy are you, if you doe them.
if purity, sanctity, and sobriety be known to you to be good things, and pleasing to God, Happy Are you, if you do them.
cs n1, n1, cc n1 vbi vvn p-acp pn22 pc-acp vbi j n2, cc vvg p-acp np1, j vbr pn22, cs pn22 vdb pno32.
(4) application (DIV2)
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Certaine things there are knowne, and acknowledged, at all hands, as meet to be done, that an able Minister might be prouided for euery Parish, that Popery, swearing, & drunkennes would bee suppressed.
Certain things there Are known, and acknowledged, At all hands, as meet to be done, that an able Minister might be provided for every Parish, that Popery, swearing, & Drunkenness would be suppressed.
j n2 pc-acp vbr vvn, cc vvn, p-acp d n2, c-acp j pc-acp vbi vdn, cst dt j n1 vmd vbi vvn p-acp d n1, cst n1, vvg, cc n1 vmd vbi vvn.
(4) application (DIV2)
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But why are they euer spoken of, and neuer done? How did they in superstition maintaine so many idle bellies? How was the head of the beast cut off at the first in this nation? Is it harder for vs to cut off the friggling tayle of that Hydra of Rome? How was the infinit swarme of Rogues and Beggers suppressed by good Lawes? Verily, nothing is hard to industrious & actiue spirits, God assisting:
But why Are they ever spoken of, and never done? How did they in Superstition maintain so many idle bellies? How was the head of the beast Cut off At the First in this Nation? Is it harder for us to Cut off the friggling tail of that Hydra of Rome? How was the infinite swarm of Rogues and Beggars suppressed by good Laws? Verily, nothing is hard to Industria & active spirits, God assisting:
p-acp q-crq vbr pns32 av vvn pp-f, cc av vdn? q-crq vdd pns32 p-acp n1 vvi av d j n2? np1 vbds dt n1 pp-f dt n1 vvn a-acp p-acp dt ord p-acp d n1? vbz pn31 jc p-acp pno12 pc-acp vvi a-acp dt j-vvg n1 pp-f d np1 pp-f np1? q-crq vbds dt j n1 pp-f n2 cc n2 vvn p-acp j n2? av-j, pix vbz j p-acp j cc j n2, np1 vvg:
(4) application (DIV2)
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and now it's high time, and GOD lookes that these things should be done. To the Reuerend Clergie, and such as carry holinesse in their fronts.
and now it's high time, and GOD looks that these things should be done. To the Reverend Clergy, and such as carry holiness in their fronts.
cc av pn31|vbz j n1, cc np1 vvz cst d n2 vmd vbi vdn. p-acp dt j-jn n1, cc d c-acp vvi n1 p-acp po32 n2.
(4) application (DIV2)
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Let such bee sure to haue Thummim, as well as Vrim on their brests; their right thumbs and feete anointed with holy oyle, as vvell as their right eares;
Let such be sure to have Thummim, as well as Urim on their breasts; their right thumbs and feet anointed with holy oil, as well as their right ears;
vvb d vbi j pc-acp vhi vvi, c-acp av c-acp j p-acp po32 n2; po32 j-jn n2 cc n2 vvn p-acp j n1, c-acp av c-acp po32 j-jn n2;
(4) application (DIV2)
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their fruitfull Pomgranats on their skirts, as well as their Bels to ring and make a sound withall,
their fruitful Pomegranates on their skirts, as well as their Bells to ring and make a found withal,
po32 j n2 p-acp po32 n2, c-acp av c-acp po32 n2 pc-acp vvi cc vvi dt n1 av,
(4) application (DIV2)
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lest they bee as tinckling Cymbals to Gods and mens eares. You know better then I can tell you what should be done:
lest they be as tinkling Cymbals to God's and men's ears. You know better then I can tell you what should be done:
cs pns32 vbb p-acp j-vvg n2 p-acp n2 cc ng2 n2. pn22 vvb av-jc cs pns11 vmb vvi pn22 r-crq vmd vbi vdn:
(4) application (DIV2)
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Happy are you if you doe what you know. To Nobles and great Persons:
Happy Are you if you do what you know. To Nobles and great Persons:
j vbr pn22 cs pn22 vdb r-crq pn22 vvb. p-acp np1 cc j n2:
(4) application (DIV2)
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It's not your countenancing of Religion will serue the turne, which yet were vvell, if many of you would affoord but your practizing of it, not the hauing of a Chaplaine to say and doe you such seruice as Ahabs foure hundreth did;
It's not your countenancing of Religion will serve the turn, which yet were well, if many of you would afford but your practicing of it, not the having of a Chaplain to say and do you such service as Ahabs foure Hundredth did;
pn31|vbz xx po22 vvg pp-f n1 vmb vvi dt n1, r-crq av vbdr av, cs d pp-f pn22 vmd vvi p-acp po22 vvg pp-f pn31, xx dt j-vvg pp-f dt n1 pc-acp vvi cc vdb pn22 d n1 c-acp vvz crd ord vdd;
(4) application (DIV2)
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but a faithfull Michaiah, to direct you vvhat God would haue done, whom you may heare as Cornelius did Peter, with an intent to obey, not him,
but a faithful Michaiah, to Direct you what God would have done, whom you may hear as Cornelius did Peter, with an intent to obey, not him,
cc-acp dt j np1, pc-acp vvi pn22 r-crq np1 vmd vhi vdn, ro-crq pn22 vmb vvi p-acp np1 vdd np1, p-acp dt n1 pc-acp vvi, xx pno31,
(4) application (DIV2)
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but the message hee deliuers out of Gods Booke vnto you. To Gentlemen:
but the message he delivers out of God's Book unto you. To Gentlemen:
cc-acp dt n1 pns31 vvz av pp-f npg1 n1 p-acp pn22. p-acp n2:
(4) application (DIV2)
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For Gods sake doe something, besides Hawking and Hunting, & liuing vpon your Lands, and Patrimonies.
For God's sake do something, beside Hawking and Hunting, & living upon your Lands, and Patrimonies.
c-acp npg1 n1 vdb pi, p-acp vvg cc vvg, cc vvg p-acp po22 n2, cc n2.
(4) application (DIV2)
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You haue better meanes of knowing, and doing, then meaner men. Happy if you do vvhat you know. To Lawyers, and Souldiers:
You have better means of knowing, and doing, then meaner men. Happy if you do what you know. To Lawyers, and Soldiers:
pn22 vhb jc n2 pp-f vvg, cc vdg, av jc n2. j cs pn22 vdb r-crq pn22 vvb. p-acp n2, cc n2:
(4) application (DIV2)
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I remit you to Saint Iohns counsel, which vvill serue you both;
I remit you to Saint Iohns counsel, which will serve you both;
pns11 vvb pn22 p-acp n1 npg1 vvi, r-crq vmb vvi pn22 d;
(4) application (DIV2)
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and happy should they and their Clyents be, if they would practise it, bee content vvith their vvages, and doe no wrong. To Merchants and Trades-men:
and happy should they and their Clients be, if they would practise it, be content with their wages, and do no wrong. To Merchant's and Tradesmen:
cc j vmd pns32 cc po32 n2 vbb, cs pns32 vmd vvi pn31, vbb j p-acp po32 n2, cc vdb dx n-jn. p-acp n2 cc n2:
(4) application (DIV2)
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If you beleeue there bee a Country and Citie, that lyes Eastward, a new Ierusalem, where there are rich commodities,
If you believe there be a Country and city, that lies Eastward, a new Ierusalem, where there Are rich commodities,
cs pn22 vvb pc-acp vbi dt n1 cc n1, cst vvz av, dt j np1, c-crq pc-acp vbr j n2,
(4) application (DIV2)
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as rich as any in the East Indies; send your Prayers and good Workes to factor there for you:
as rich as any in the East Indies; send your Prayers and good Works to factor there for you:
c-acp j c-acp d p-acp dt j-jn np2; vvb po22 n2 cc j vvz p-acp n1 a-acp p-acp pn22:
(4) application (DIV2)
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and haue a stocke imployed in Gods bankes, to pauperous and pious vses, and thinke of Religion,
and have a stock employed in God's banks, to pauperous and pious uses, and think of Religion,
cc vhb dt n1 vvn p-acp npg1 n2, p-acp j cc j n2, cc vvb pp-f n1,
(4) application (DIV2)
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as of tradings that vvill bring no gaine, vnlesse diligently followed, and practised; it's not a nimble head, but a diligent hand that maketh rich.
as of tradings that will bring no gain, unless diligently followed, and practised; it's not a nimble head, but a diligent hand that makes rich.
c-acp pp-f n2 d vmb vvi dx n1, cs av-j vvn, cc vvn; pn31|vbz xx dt j n1, cc-acp dt j n1 cst vvz j.
(4) application (DIV2)
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In a word, to all hearers and goers to Sermons: Play not the fooles as most doe: heare not, to heare:
In a word, to all hearers and goers to Sermons: Play not the Fools as most doe: hear not, to hear:
p-acp dt n1, p-acp d n2 cc n2 p-acp n2: vvb xx dt n2 p-acp ds n1: vvb xx, pc-acp vvi:
(4) application (DIV2)
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goe not to Church as many now adayes doe to Vniuersities and Innes of Court,
go not to Church as many now adays do to Universities and Inns of Court,
vvb xx p-acp n1 c-acp d av av vdb p-acp n2 cc n2 pp-f n1,
(4) application (DIV2)
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neither to get Learning, Law, nor money, for meere forme or fashion, or as boyes goe into the water to play and paddle there only, not to wash and be cleane. To all sorts:
neither to get Learning, Law, nor money, for mere Form or fashion, or as boys go into the water to play and paddle there only, not to wash and be clean. To all sorts:
av-dx pc-acp vvi n1, n1, ccx n1, p-acp j n1 cc n1, cc c-acp n2 vvb p-acp dt n1 pc-acp vvi cc vvi a-acp av-j, xx pc-acp vvi cc vbi j. p-acp d n2:
(4) application (DIV2)
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I say not a word more; but doe that vvhich you know to bee good, and happie are you.
I say not a word more; but do that which you know to be good, and happy Are you.
pns11 vvb xx dt n1 av-dc; cc-acp vdb cst r-crq pn22 vvb pc-acp vbi j, cc j vbr pn22.
(4) application (DIV2)
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Breuis predicatio, longa ruminatio, actio perpetua Denique, quid verbis? opus est spectemur agendo.
Breuis predicatio, Longam ruminatio, actio perpetua Denique, quid verbis? opus est spectemur Agendo.
fw-la fw-la, zf fw-la, fw-la fw-la fw-la, fw-la fw-la? fw-la fw-la fw-la fw-la.
(4) application (DIV2)
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A POSTSCRIPT. REader:
A POSTSCRIPT. REader:
dt n1. n1:
(5) postscript (DIV2)
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If thou hadst read ouer a Treatise of Physicke, Policy, Mathematicks, or any other mystery, earnestly promising thee health, wealth, or special benefit;
If thou Hadst read over a Treatise of Physic, Policy, Mathematics, or any other mystery, earnestly promising thee health, wealth, or special benefit;
cs pns21 vhd2 vvn a-acp dt n1 pp-f n1, n1, n1, cc d j-jn n1, av-j vvg pno21 n1, n1, cc j n1;
(5) postscript (DIV2)
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would'st thou not long till thou hadst made some tryall of it in practice? Here if thou wilt be perswaded to doe the like, without all If or and, Happy shalt thou be.
Wouldst thou not long till thou Hadst made Some trial of it in practice? Here if thou wilt be persuaded to do the like, without all If or and, Happy shalt thou be.
vmd2 pns21 xx av-j c-acp pns21 vhd2 vvn d n1 pp-f pn31 p-acp n1? av cs pns21 vm2 vbi vvn pc-acp vdi dt av-j, p-acp d cs cc cc, j vm2 pns21 vbi.
(5) postscript (DIV2)
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To conclude, before thou bee tyred, consider well, much Reading is a wearinesse to the flesh,
To conclude, before thou be tired, Consider well, much Reading is a weariness to the Flesh,
pc-acp vvi, c-acp pns21 vbb vvn, vvb av, d vvg vbz dt n1 p-acp dt n1,
(5) postscript (DIV2)
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but much Doing, a refreshing to the Spirit.
but much Doing, a refreshing to the Spirit.
cc-acp av-d vdg, dt n-vvg p-acp dt n1.
(5) postscript (DIV2)
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The generall complaint of the world is, that there is no end of making many Bookes,
The general complaint of the world is, that there is no end of making many Books,
dt j n1 pp-f dt n1 vbz, cst pc-acp vbz dx n1 pp-f vvg d n2,
(5) postscript (DIV2)
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because there is little or no fruit in those that reade them, but as the grasse on the house top, which withers afore it commeth forth, whereof the mower filleth not his hand,
Because there is little or no fruit in those that read them, but as the grass on the house top, which withers afore it comes forth, whereof the mower fills not his hand,
c-acp pc-acp vbz j cc dx n1 p-acp d cst vvb pno32, cc-acp c-acp dt n1 p-acp dt n1 n1, r-crq vvz p-acp pn31 vvz av, c-crq dt n1 vvz xx po31 n1,
(5) postscript (DIV2)
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nor the glainer his lap, neither they which goe by say, The blessing of the Lord be on you:
nor the glainer his lap, neither they which go by say, The blessing of the Lord be on you:
ccx dt jc po31 n1, av-dx pns32 r-crq vvb p-acp vvi, dt n1 pp-f dt n1 vbb p-acp pn22:
(5) postscript (DIV2)
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or, we blesse you in the Name of the Lord.
or, we bless you in the Name of the Lord.
cc, pns12 vvb pn22 p-acp dt n1 pp-f dt n1.
(5) postscript (DIV2)
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Thou therfore who desirest to be a wise Reader, one of a thousand, reade to some purpose;
Thou Therefore who Desirest to be a wise Reader, one of a thousand, read to Some purpose;
pns21 av q-crq vv2 pc-acp vbi dt j n1, crd pp-f dt crd, vvb p-acp d n1;
(5) postscript (DIV2)
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that is, intend, of a Reader, to become a Doer, So shalt thou auert this curse & reproch from thee.
that is, intend, of a Reader, to become a Doer, So shalt thou avert this curse & reproach from thee.
d vbz, vvb, pp-f dt n1, pc-acp vvi dt n1, av vm2 pns21 vvi d n1 cc n1 p-acp pno21.
(5) postscript (DIV2)
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So shall God and man call thee blessed; and blessed shalt thou feele thy selfe in so doing. Doe them: and so hee hath done,
So shall God and man call thee blessed; and blessed shalt thou feel thy self in so doing. Doe them: and so he hath done,
av vmb np1 cc n1 vvb pno21 vvn; cc vvn vm2 pns21 vvi po21 n1 p-acp av vdg. n1 pno32: cc av pns31 vhz vdn,
(5) postscript (DIV2)
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That layeth no heauier burden on thee then on himselfe; nor wisheth other happinesse then to himselfe: SA: WARD. FINIS.
That Layeth no Heavier burden on thee then on himself; nor wishes other happiness then to himself: SA: WARD. FINIS.
cst vvz dx jc n1 p-acp pno21 av p-acp px31; ccx vvz j-jn n1 av p-acp px31: uh: n1. fw-la.
(5) postscript (DIV2)
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