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A DOVBLE HEART. 1. KING. 21.9.10.
A DOUBLE HEART. 1. KING. 21.9.10.
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And she wrote in the letters, saying, Proclaime a fast, and set Naboah among the people,
And she wrote in the letters, saying, Proclaim a fast, and Set Naboah among the people,
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and set two wicked men before him to beare witnesse against him, saying: Thou didst blaspheme God and the King, and then stone him to death.
and Set two wicked men before him to bear witness against him, saying: Thou didst Blaspheme God and the King, and then stone him to death.
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EZechiels Vision is full of demonstration , and in a liuely maner doth present vnto vs the course, or rather curse of sin: EZechiels Vision is full of demonstration, and in a lively manner does present unto us the course, or rather curse of since:
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it shewes vs the gradation of it, as if it grew vp by the rule of multiplication, from bad to worse, from much to more, from one mischiefe to another,
it shows us the gradation of it, as if it grew up by the Rule of multiplication, from bad to Worse, from much to more, from one mischief to Another,
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vntill the full measure of wickednesse and abomination it selfe bee made vp.
until the full measure of wickedness and abomination it self be made up.
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Goe (saith God vnto the Prophet in that place) and dig into the wall, Go (Says God unto the Prophet in that place) and dig into the wall,
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and thou shalt finde a doore, which doore breake open, and thou shalt see all manner of abominations:
and thou shalt find a door, which door break open, and thou shalt see all manner of abominations:
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and when thou hast scene those, saith God, goe a little farther, and then thou shalt see more,
and when thou hast scene those, Says God, go a little farther, and then thou shalt see more,
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and the further thou goest the more abominations thou shalt find. and the further thou goest the more abominations thou shalt find.
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My Text seemeth to haue the like reuelation, for by that time the walls of the Scripture are broken downe,
My Text seems to have the like Revelation, for by that time the walls of the Scripture Are broken down,
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and the doore of it opened, wee shall see such degrees of sinne, and such a progression in wickednesse, that the truth of that Scripture will appeare vnto vs, which Esay speakes of,
and the door of it opened, we shall see such Degrees of sin, and such a progression in wickedness, that the truth of that Scripture will appear unto us, which Isaiah speaks of,
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as concerning the nature of wickednesse, which is, to draw sinne vpon sinne, and iniquitie vpon iniquitie, as it were with cart ropes .
as Concerning the nature of wickedness, which is, to draw sin upon sin, and iniquity upon iniquity, as it were with cart ropes.
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This course is here taken by a cursed woman, for so God pronounceth Iezabel to bee, who hauing with her husband Ahab, set their eyes vpon that, which was not their owne and longing after Naboaths Vineyard which was neere adioyning vnto their Pallace, they propose it vnto him, that they might obtaine it for a price,
This course is Here taken by a cursed woman, for so God pronounceth Jezebel to be, who having with her husband Ahab, Set their eyes upon that, which was not their own and longing After Naboaths Vineyard which was near adjoining unto their Palace, they propose it unto him, that they might obtain it for a price,
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or els that they might exchāge with him for some other: but his answere is Negatiue:
or Else that they might exchange with him for Some other: but his answer is Negative:
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God forbid (saith hee) that I should sell my fathers inheritance. God forbid (Says he) that I should fell my Father's inheritance.
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This refusal in vnpleasing to Ahab, as if it had beene a great offence in Naboath to keepe his owne.
This refusal in unpleasing to Ahab, as if it had been a great offence in Naboath to keep his own.
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In this discontentment, Iezabel takes her time, and of a resolution to accomplish her wicked purpose, incenseth Ahab after this manner.
In this discontentment, Jezebel Takes her time, and of a resolution to accomplish her wicked purpose, incenseth Ahab After this manner.
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Art thou a King, saith she, and rulest Israel. As who should say, Dares hee denie thee his vineyard.
Art thou a King, Says she, and Rulest Israel. As who should say, Dares he deny thee his vineyard.
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Thus are there alwaies wicked instruments to prouoke and worke vngodly offices, especially where wicked women become counsellors, whose mallice is no lesse then is noted vnto vs when it maintaind, that there is no head to the head of a Serpent, nor no malice to the malice of a wicked woman.
Thus Are there always wicked Instruments to provoke and work ungodly Offices, especially where wicked women become counsellors, whose malice is no less then is noted unto us when it maintained, that there is no head to the head of a Serpent, nor no malice to the malice of a wicked woman.
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The consequence of this Text is an instance, so it is very probable, that Ahab would haue giuen this ouer after a little more grumbling.
The consequence of this Text is an instance, so it is very probable, that Ahab would have given this over After a little more grumbling.
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But Iezabel scornes such a repulse, shee wil haue his Vineyard and his bloud, and for that purpose shee arraignes him, condemnes him,
But Jezebel scorns such a repulse, she will have his Vineyard and his blood, and for that purpose she arraigns him, condemns him,
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and executes him all at once, as appeares in this Text.
and executes him all At once, as appears in this Text.
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Thus hauing broken downe a little of the wall to make way vnto it, that so we may see the occasion from whence all this proceeds, wee will now adresse ourselues vnto the dore,
Thus having broken down a little of the wall to make Way unto it, that so we may see the occasion from whence all this proceeds, we will now address ourselves unto the door,
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and looke in thereat, that so we may enter into this Scripture, and take into our consideration such seuerals,
and look in thereat, that so we may enter into this Scripture, and take into our consideration such severals,
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as in a course of deuision, this Text will naturally afford vnto vs, The deuision of the Text into three parts. 1. Naboaths death. 2. The meanes of his death. 3. The colouring of his death.
as in a course of division, this Text will naturally afford unto us, The division of the Text into three parts. 1. Naboaths death. 2. The means of his death. 3. The colouring of his death.
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1. His death is decreed aforehand, stone him to death, saith Iezabel, she wil haue it according to the desperate rule:
1. His death is decreed aforehand, stone him to death, Says Jezebel, she will have it according to the desperate Rule:
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Sic volo, sic iubeo stet pro ratione voluntas. Sic volo, sic iubeo stet Pro ratione Voluntas.
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2. The meanes of his death, by subornation of false witnesse, Set two wicked men before him, saith she, and let them accuse him of blasphemie against God and the King:
2. The means of his death, by subornation of false witness, Set two wicked men before him, Says she, and let them accuse him of blasphemy against God and the King:
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answerable to that Popish proposition as Heathenish as the former, inra periurasecretum prodere noli.
answerable to that Popish proposition as Heathenish as the former, inra periurasecretum prodere noli.
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3. The pretended color for the lamenting of his death, Proclaime a fast, as if shee did commiserate the mans case,
3. The pretended colour for the lamenting of his death, Proclaim a fast, as if she did commiserate the men case,
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and as if he had been iustly condemned, and that shee for his better preparation to his death would haue this fast proclaimed:
and as if he had been justly condemned, and that she for his better preparation to his death would have this fast proclaimed:
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partly to haue it conceiued, that shee and others were sorrowfull for his death, but chiefly, that by meanes of such an Assembly,
partly to have it conceived, that she and Others were sorrowful for his death, but chiefly, that by means of such an Assembly,
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and so holy any action as fasting was, shee would haue it appeare, that shee did it to no other end,
and so holy any actium as fasting was, she would have it appear, that she did it to no other end,
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but onely to bring Naboath to a feeling of his fault, as if he had deserued death,
but only to bring Naboath to a feeling of his fault, as if he had deserved death,
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and shee great commendations for this charitie and compassion towards him in prouiding thus religiously (as shee would haue it thought) for his peaceable departure.
and she great commendations for this charity and compassion towards him in providing thus religiously (as she would have it Thought) for his peaceable departure.
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Thus the Camelion cast her colour, and this miste must arise to make many fall into error, she hauing concluded, that it was enough to make this shew: Et satis est potuisse videri.
Thus the Chameleon cast her colour, and this mist must arise to make many fallen into error, she having concluded, that it was enough to make this show: Et satis est potuisse videri.
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Thus wee haue taken the Scripture asunder, let vs desire God to ioyne with vs in the enlargement of the whole.
Thus we have taken the Scripture asunder, let us desire God to join with us in the enlargement of the Whole.
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And for asmuch as the last part of this deuision, are the first words of this Text, I will therefore begin with them,
And for as as the last part of this division, Are the First words of this Text, I will Therefore begin with them,
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and so take them in their course as they lie in order.
and so take them in their course as they lie in order.
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Proclaime a fast. Simulata sanctitas est duplex iniquitas, saith Austin, a dissembled holines is double vngodlinesse.
Proclaim a fast. Simulata Sanctitas est duplex iniquitas, Says Austin, a dissembled holiness is double ungodliness.
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It had been wickednes to shed innocent blood, and falsely to condemne, & cruelly murder the harmelesse and guiltlesse man,
It had been wickedness to shed innocent blood, and falsely to condemn, & cruelly murder the harmless and guiltless man,
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but thus to trick it vp, & color it vnder pretence of pity, doubles the impietie.
but thus to trick it up, & colour it under pretence of pity, doubles the impiety.
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But here is matter of great amazement comming forth to meet vs. For first of all, it is a trembling businesse, no question, to the wicked themselues to shed blood:
But Here is matter of great amazement coming forth to meet us For First of all, it is a trembling business, no question, to the wicked themselves to shed blood:
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for it quakes nature, and excludes grace, and cries for vengeance, and proues alwaies so discouerable, that as wee see by daily experience, God suffers neither time,
for it quakes nature, and excludes grace, and cries for vengeance, and Proves always so discoverable, that as we see by daily experience, God suffers neither time,
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nor place, nor greatnesse to couer the blood that is so barbarouslie shed:
nor place, nor greatness to cover the blood that is so barbarously shed:
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would not all these stay the hand, or stagger the heart, it is more then a miracle vnto vs,
would not all these stay the hand, or stagger the heart, it is more then a miracle unto us,
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Secondly, it is no lesse to be wondered at, that the nature of sinne should grow to bee so desperate,
Secondly, it is no less to be wondered At, that the nature of sin should grow to be so desperate,
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as to make choise of the most sanctified actions, for their colourable protections. For example:
as to make choice of the most sanctified actions, for their colourable protections. For Exampl:
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What action can there be more leading vnto true sanctification, then our mortification? What leadeth more vnto mortification,
What actium can there be more leading unto true sanctification, then our mortification? What leads more unto mortification,
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then religiously and sincerely from the bottome of the heart, to hold a religious fast vnto the Lord.
then religiously and sincerely from the bottom of the heart, to hold a religious fast unto the Lord.
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Behold, it is here but a vizard to produce a most monstrous and prodigious acte, Heare, O Heauens,
Behold, it is Here but a vizard to produce a most monstrous and prodigious act, Hear, Oh Heavens,
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and hearken, O Earth, and maruell, O yee sonnes of men, at this impudency!
and harken, Oh Earth, and marvel, Oh ye Sons of men, At this impudence!
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O, who should dare to prophane such deuine actions as these are, but only those, who are incurable,
O, who should Dare to profane such divine actions as these Are, but only those, who Are incurable,
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and so vtterly incorrigible, as that they care not, though they act the Diuels owne part. Iudas kisseth Christ : but hides his treason;
and so utterly incorrigible, as that they care not, though they act the Devils own part. Iudas Kisses christ: but hides his treason;
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and so Iezabel, proclaimes a Fast, but hides the knife from Naboaths, that must giue him his death.
and so Jezebel, proclaims a Fast, but hides the knife from Naboaths, that must give him his death.
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The Panther, as ( Pliny reporteth carrieth with him a sweete sent, but an vgly force,
The Panther, as (pliny Reporteth Carrieth with him a sweet sent, but an ugly force,
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therefore he hides his talents, vntil he haue the pray within danger.
Therefore he hides his Talents, until he have the prey within danger.
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In like manner Iezabel will sucke the blood of Naboath, and yet shee hides this venome vnder a fast proclaime a fast, saith shee:
In like manner Jezebel will suck the blood of Naboath, and yet she hides this venom under a fast proclaim a fast, Says she:
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from whence we may draw this obseruation.
from whence we may draw this observation.
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Euery sinne will shelter it selfe vnder some pretence.
Every sin will shelter it self under Some pretence.
d n1 vmb vvi pn31 n1 p-acp d n1.
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There are no perquisities of lasting and certaine tenure, but onely those which a crew from vertue:
There Are no perquisities of lasting and certain tenure, but only those which a crew from virtue:
pc-acp vbr dx n2 pp-f j-vvg cc j n1, cc-acp av-j d r-crq dt n1 p-acp n1:
(5) part (DIV2)
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notwithstanding, so quick is our apprehension in the point of profit, and our wils so absolute in the doing of euill, that though shame run by vs like a lacky,
notwithstanding, so quick is our apprehension in the point of profit, and our wills so absolute in the doing of evil, that though shame run by us like a lackey,
a-acp, av j vbz po12 n1 p-acp dt n1 pp-f n1, cc po12 n2 av j p-acp dt vdg pp-f n-jn, cst cs n1 vvb p-acp pno12 av-j dt n1,
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and confusion prooue the close and full point of our deriuations, yet will the wicked proceede,
and confusion prove the close and full point of our derivations, yet will the wicked proceed,
cc n1 vvb dt j cc j n1 pp-f po12 n2, av vmb dt j vvi,
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and verily perswade themselues, there can be no quare impedit, either to hinder or cut off them, or their designes.
and verily persuade themselves, there can be no quare Impediment, either to hinder or Cut off them, or their designs.
cc av-j vvi px32, pc-acp vmb vbi dx fw-la fw-la, av-d pc-acp vvi cc vvi p-acp pno32, cc po32 n2.
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But it were a necessary question to demand of them, why they disguise themselues? why they are like Aristotles videnturs, who affirmes that there are many things seemes to be that, which they are not.
But it were a necessary question to demand of them, why they disguise themselves? why they Are like Aristotle videnturs, who affirms that there Are many things seems to be that, which they Are not.
p-acp pn31 vbdr dt j n1 pc-acp vvi pp-f pno32, c-crq pns32 vvb px32? c-crq pns32 vbr j npg1 n2, r-crq vvz d a-acp vbr d n2 vvz pc-acp vbi d, r-crq pns32 vbr xx.
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The answere will aford it selfe, for by their shadowes, mists and colours, that they cast, they doe deceiue the people,
The answer will afford it self, for by their shadows, mists and colours, that they cast, they do deceive the people,
dt n1 vmb vvi pn31 n1, c-acp p-acp po32 n2, n2 cc n2, cst pns32 vvd, pns32 vdb vvi dt n1,
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whereas if they came in the proper resemblance of their deformed courses, they would bee more then monstrous in the eyes of the people;
whereas if they Come in the proper resemblance of their deformed courses, they would be more then monstrous in the eyes of the people;
cs cs pns32 vvd p-acp dt j n1 pp-f po32 j-vvn n2, pns32 vmd vbi av-dc cs j p-acp dt n2 pp-f dt n1;
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and therefore our Sauiour speakes of these pretences, when hee shewes, that there are some that haue put on sheepes clothing,
and Therefore our Saviour speaks of these pretences, when he shows, that there Are Some that have put on Sheep clothing,
cc av po12 n1 vvz pp-f d n2, c-crq pns31 vvz, cst a-acp vbr d cst vhb vvn p-acp ng1 n1,
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but inwardly they are rauening Wolues, where we may see the hatefulnesse of sin, that it dares not bee seene in his owne likenesse,
but inwardly they Are ravening Wolves, where we may see the hatefulness of since, that it dares not be seen in his own likeness,
cc-acp av-j pns32 vbr j-vvg n2, c-crq pns12 vmb vvi dt n1 pp-f n1, cst pn31 vvz xx vbi vvn p-acp po31 d n1,
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but must assume another shape for it, the which let me now endeuour to proue from the Scriptures,
but must assume Another shape for it, the which let me now endeavour to prove from the Scriptures,
cc-acp vmb vvi j-jn n1 p-acp pn31, dt r-crq vvb pno11 av n1 pc-acp vvi p-acp dt n2,
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as formerly I proposed it in the doctrine, namely, that euery sinne will shelter it selfe vnder some pretence.
as formerly I proposed it in the Doctrine, namely, that every sin will shelter it self under Some pretence.
c-acp av-j pns11 vvd pn31 p-acp dt n1, av, cst d n1 vmb vvi pn31 n1 p-acp d n1.
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The Scribes and Pharisies, who were party coluored in all their actions, and clouen-footed in all their treadings, did many foule and fearefull things vnder pretences:
The Scribes and Pharisees, who were party coluored in all their actions, and cloven-footed in all their treadings, did many foul and fearful things under pretences:
dt n2 cc np2, r-crq vbdr n1 vvn p-acp d po32 n2, cc j p-acp d po32 n2-vvg, vdd d j cc j n2 p-acp n2:
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but amongst all others, how ill did they vse poore widdowes. Christ saith, That they deuoured widowes houses .
but among all Others, how ill did they use poor widow's. christ Says, That they devoured Widows houses.
cc-acp p-acp d n2-jn, c-crq av-jn vdd pns32 vvi j n2. np1 vvz, cst pns32 vvn n2 n2.
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How did they deuoure thē, euē vnder the pretēce of long praiers. It was a fearefull thing to offer violence vnto them aboue al others:
How did they devour them, even under the pretence of long Prayers. It was a fearful thing to offer violence unto them above all Others:
q-crq vdd pns32 vvi pno32, av p-acp dt n1 pp-f j n2. pn31 vbds dt j n1 pc-acp vvi n1 p-acp pno32 p-acp d n2-jn:
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for God commandeth vs to helpe them, to comfort them, and to bee a father to their fatherles:
for God commands us to help them, to Comfort them, and to be a father to their fatherless:
c-acp np1 vvz pno12 pc-acp vvi pno32, pc-acp vvi pno32, cc pc-acp vbi dt n1 p-acp po32 j:
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and the Apostle shewes, that this is as the euidence of our religion :
and the Apostle shows, that this is as the evidence of our Religion:
cc dt n1 vvz, cst d vbz p-acp dt n1 pp-f po12 n1:
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pure religion and vndefiled before God, is to visit the fatherles and widowes, so that to do them wrong were hatefull:
pure Religion and undefiled before God, is to visit the fatherless and Widows, so that to do them wrong were hateful:
j n1 cc j p-acp np1, vbz pc-acp vvi dt j cc n2, av cst pc-acp vdi pno32 n-jn vbdr j:
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but to oppresse them, or to draw blood frō thē vnder pretence of some prayers most damnable, for so Christ affirmeth;
but to oppress them, or to draw blood from them under pretence of Some Prayers most damnable, for so christ Affirmeth;
cc-acp pc-acp vvi pno32, cc pc-acp vvi n1 p-acp pno32 p-acp n1 pp-f d n2 av-ds j, c-acp av np1 vvz;
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therefore, saith he, your damnation is greater, because of your monstrous hypocrisie.
Therefore, Says he, your damnation is greater, Because of your monstrous hypocrisy.
av, vvz pns31, po22 n1 vbz jc, c-acp pp-f po22 j n1.
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Iudas also puts on his cloake to his couetousnes, as appeareth in the Gospell, This oyntment, saith he, would haue been sold, and the money giuen to the poore, O what a faire pretence is this, who will or can dislike that man, which shall speak for the poore: Iudas also puts on his cloak to his covetousness, as appears in the Gospel, This ointment, Says he, would have been sold, and the money given to the poor, O what a fair pretence is this, who will or can dislike that man, which shall speak for the poor:
np1 av vvz p-acp po31 n1 p-acp po31 n1, c-acp vvz p-acp dt n1, d n1, vvz pns31, vmd vhi vbn vvn, cc dt n1 vvn p-acp dt j, sy r-crq dt j n1 vbz d, r-crq n1 cc vmb vvi d n1, r-crq vmb vvi p-acp dt j:
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but God knew his heart, that it was not vpright. He care for the poore? No such matter:
but God knew his heart, that it was not upright. He care for the poor? No such matter:
cc-acp np1 vvd po31 n1, cst pn31 vbds xx av-j. pns31 vvb p-acp dt j? dx d n1:
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let them starue, sinke or swimme, it was all one to him.
let them starve, sink or swim, it was all one to him.
vvb pno32 vvi, vvi cc vvi, pn31 vbds d pi p-acp pno31.
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This he said, saith the Text, not that hee cared for the poore, but that hee was a theefe, and carried the bag;
This he said, Says the Text, not that he cared for the poor, but that he was a thief, and carried the bag;
d pns31 vvd, vvz dt n1, xx cst pns31 vvd p-acp dt j, cc-acp cst pns31 vbds dt n1, cc vvd dt n1;
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and therefore was loath, that such a morsell should goe from his own mouth.
and Therefore was loath, that such a morsel should go from his own Mouth.
cc av vbds j, cst d dt n1 vmd vvi p-acp po31 d n1.
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Herod also seems wonderful forward in the sending away of the wisemen to Bethelem, to seeke out the Babe Christ, and when you haue found him, bring me word, saith he, that I also may come and worship him. Herod also seems wondered forward in the sending away of the Wise men to bethlehem, to seek out the Babe christ, and when you have found him, bring me word, Says he, that I also may come and worship him.
np1 av vvz j av-j p-acp dt vvg av pp-f dt n2 p-acp np1, pc-acp vvi av dt n1 np1, cc c-crq pn22 vhb vvn pno31, vvb pno11 n1, vvz pns31, cst pns11 av vmb vvi cc vvi pno31.
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Would Herod, worship Christ? No such matter:
Would Herod, worship christ? No such matter:
vmd np1, vvb np1? dx d n1:
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but if he could come at him, he would murther him, for hee is afraid of his crown, as al Tirants are.
but if he could come At him, he would murder him, for he is afraid of his crown, as all Tyrants Are.
p-acp cs pns31 vmd vvi p-acp pno31, pns31 vmd vvi pno31, c-acp pns31 vbz j pp-f po31 n1, c-acp d n2 vbr.
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Balam pretends the glory of God, when hee goes about his magical spels, and yet comes the Lord, Balaam pretends the glory of God, when he Goes about his magical spells, and yet comes the Lord,
np1 vvz dt n1 pp-f np1, c-crq pns31 vvz p-acp po31 j n2, cc av vvz dt n1,
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and calles for altars, Build me here, saith he, seuen Alters if so be it may please the Lord to answere me.
and calls for Altars, Built me Here, Says he, seuen Alters if so be it may please the Lord to answer me.
cc vvz p-acp n2, vvb pno11 av, vvz pns31, crd vvz cs av vbb pn31 vmb vvi dt n1 pc-acp vvi pno11.
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Hee workes in sorcery, and yet pretends great pietie, iust after the manner of that, which the Apostle speaks of in the Epistle of Titus; They professe that they know God,
He works in sorcery, and yet pretends great piety, just After the manner of that, which the Apostle speaks of in the Epistle of Titus; They profess that they know God,
pns31 vvz p-acp n1, cc av vvz j n1, j p-acp dt n1 pp-f d, r-crq dt n1 vvz pp-f p-acp dt n1 pp-f np1; pns32 vvb cst pns32 vvb np1,
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but in workes they denie him, being abominable and disobedient, and vnto euery good worke reprobate. but in works they deny him, being abominable and disobedient, and unto every good work Reprobate.
cc-acp p-acp n2 pns32 vvb pno31, vbg j cc j, cc p-acp d j n1 j-jn.
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Thus from the Scriptures haue we prooued this doctrine, and further might confirme it from Saul, who vnder the pretence of sacrifice reserueth Agage, and the rest of the booty.
Thus from the Scriptures have we proved this Doctrine, and further might confirm it from Saul, who under the pretence of sacrifice reserveth Agage, and the rest of the booty.
av p-acp dt n2 vhb pns12 vvn d n1, cc av-jc vmd vvi pn31 p-acp np1, r-crq p-acp dt n1 pp-f n1 vvz n1, cc dt n1 pp-f dt n1.
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Further from Ammon, Dauids son, who pretends sicknes, to rauish his Sister Tamar: from Ioab, who vnder pretence of curtesie stabs Amasa to the heart .
Further from Ammon, David son, who pretends sickness, to ravish his Sister Tamar: from Ioab, who under pretence of courtesy stabs Amasa to the heart.
av-jc p-acp np1, npg1 n1, r-crq vvz n1, pc-acp vvi po31 n1 np1: p-acp np1, r-crq p-acp n1 pp-f n1 vvz np1 p-acp dt n1.
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From the Scriptures come vnto our owne times, what is there that we will allow to be sinne;
From the Scriptures come unto our own times, what is there that we will allow to be sin;
p-acp dt n2 vvb p-acp po12 d n2, r-crq vbz a-acp cst pns12 vmb vvi pc-acp vbi n1;
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haue wee not a cloke & a vaile for euery transgression. Doth not the couetous person shroud himselfe, vnder pretence of prouiding for his familie .
have we not a cloak & a veil for every Transgression. Does not the covetous person shroud himself, under pretence of providing for his family.
vhb pns12 xx dt n1 cc dt n1 p-acp d n1. vdz xx dt j n1 vvi px31, p-acp n1 pp-f vvg p-acp po31 n1.
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Doth not the drunkard couch vnder good fellowship and loue, doth not murder goe now for manhood:
Does not the drunkard couch under good fellowship and love, does not murder go now for manhood:
vdz xx dt n1 vvb p-acp j n1 cc n1, vdz xx n1 vvi av p-acp n1:
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is not lying and excusing answered and defended with good intents, and what sinne shall there be named, that will not be defended,
is not lying and excusing answered and defended with good intents, and what sin shall there be nam, that will not be defended,
vbz xx vvg cc vvg vvd cc vvn p-acp j n2, cc r-crq n1 vmb a-acp vbi vvn, cst vmb xx vbi vvn,
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Alas my brethren, our defenses and intimations reseruations, and mentall conclusions, distinctions and euasions will not suffice vs.
Alas my brothers, our defenses and intimations reservations, and mental conclusions, Distinctions and evasions will not suffice us
uh po11 n2, po12 n2 cc n2 n2, cc j n2, n2 cc n2 vmb xx vvi pno12
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Amongst others, if we shall looke vpon the example of Ʋzza, it is notable to this purpose, to put vs from the good intents,
among Others, if we shall look upon the Exampl of Ʋzza, it is notable to this purpose, to put us from the good intents,
p-acp n2-jn, cs pns12 vmb vvi p-acp dt n1 pp-f np1, pn31 vbz j p-acp d n1, pc-acp vvi pno12 p-acp dt j n2,
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when the Ark was in danger of falling, by the stumbling of the oxen, hee put forth his hand out of a good intent, out of his loue vnto the Lord;
when the Ark was in danger of falling, by the stumbling of the oxen, he put forth his hand out of a good intent, out of his love unto the Lord;
c-crq dt n1 vbds p-acp n1 pp-f vvg, p-acp dt j-vvg pp-f dt n2, pns31 vvd av po31 n1 av pp-f dt j n1, av pp-f po31 n1 p-acp dt n1;
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yet in regardd there was a commandement to the contrary, the Lord was angry with him, and strikes him dead:
yet in regardd there was a Commandment to the contrary, the Lord was angry with him, and strikes him dead:
av p-acp vvi a-acp vbds dt n1 p-acp dt n-jn, dt n1 vbds j p-acp pno31, cc vvz pno31 j:
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the which with all other allegations to this purpose, as the Apostle meanes in the 3. to the Romans, that we must not doe euill, that good may come thereof.
the which with all other allegations to this purpose, as the Apostle means in the 3. to the Roman, that we must not do evil, that good may come thereof.
dt r-crq p-acp d j-jn n2 p-acp d n1, c-acp dt n1 vvz p-acp dt crd p-acp dt njp2, cst pns12 vmb xx vdi j-jn, cst j vmb vvi av.
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This therefore might raise admiration, but that wee can collect the reasons, why sinners wil lodge themselues vnder these pretenses, and imaginarie euasions.
This Therefore might raise admiration, but that we can collect the Reasons, why Sinners will lodge themselves under these pretences, and imaginary evasions.
np1 av vmd vvi n1, cc-acp cst pns12 vmb vvi dt n2, q-crq n2 vmb vvi px32 p-acp d n2, cc j n2.
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Reasons.
Reasons.
n2.
(6) part (DIV2)
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1. They wil doe all their euill actions vnder good pretences in the imitation of their Master the Diuell, whom they serue:
1. They will do all their evil actions under good pretences in the imitation of their Master the devil, whom they serve:
crd pns32 vmb vdi d po32 j-jn n2 p-acp j n2 p-acp dt n1 pp-f po32 n1 dt n1, ro-crq pns32 vvb:
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Satan neuer comes to tempt like a diuell, but to that end that he may blind or deceiue;
Satan never comes to tempt like a Devil, but to that end that he may blind or deceive;
np1 av-x vvz pc-acp vvi av-j dt n1, cc-acp p-acp d n1 cst pns31 vmb vvi cc vvi;
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he will transforme himselfe into an Angell of Light :
he will transform himself into an Angel of Light:
pns31 vmb vvi px31 p-acp dt n1 pp-f n1:
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and he is so cunning in the delusions that he offereth, that, as our Sauiour saith, if it were possible, hee would deceiue the very Elect .
and he is so cunning in the delusions that he Offereth, that, as our Saviour Says, if it were possible, he would deceive the very Elect.
cc pns31 vbz av j-jn p-acp dt n2 cst pns31 vvz, cst, p-acp po12 n1 vvz, cs pn31 vbdr j, pns31 vmd vvi dt j j-vvn.
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This lesson hath he taught his instruments, alwaies to pretend some good in the wickedest actions that can be enterprised:
This Lesson hath he taught his Instruments, always to pretend Some good in the wickedest actions that can be enterprised:
d n1 vhz pns31 vvn po31 n2, av pc-acp vvi d j p-acp dt js n2 cst vmb vbb vvn:
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and amongst other maxims and principles of Satan, how foule so euer the fact is, yet you must not confesse it, but either iustifie the act vnder some good pretence,
and among other maxims and principles of Satan, how foul so ever the fact is, yet you must not confess it, but either justify the act under Some good pretence,
cc p-acp j-jn n2 cc n2 pp-f np1, c-crq j av av dt n1 vbz, av pn22 vmb xx vvi pn31, cc-acp av-d vvi dt n1 p-acp d j n1,
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or else so extenuate it, as it were, not worthy the reproouing. This shuffling our first parents kept :
or Else so extenuate it, as it were, not worthy the reproving. This shuffling our First Parents kept:
cc av av vvi pn31, c-acp pn31 vbdr, xx j dt vvg. d n-vvg po12 ord n2 vvd:
(6) part (DIV2)
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Adam saith God, hast thou eaten of the fruite: The woman, hee saith, that thou gauest me she gaue me, and I did eate. Adam Says God, hast thou eaten of the fruit: The woman, he Says, that thou Gavest me she gave me, and I did eat.
np1 vvz np1, vh2 pns21 vvn pp-f dt n1: dt n1, pns31 vvz, cst pns21 vvd2 pno11 pns31 vvd pno11, cc pns11 vdd vvi.
(6) part (DIV2)
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Marke, it was no sinne of his, but the womans:
Mark, it was no sin of his, but the woman's:
vvb, pn31 vbds dx n1 pp-f png31, cc-acp dt ng1:
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yea, he will lay the imputation vpon God, as if he had been in the fault for giuing the woman;
yea, he will lay the imputation upon God, as if he had been in the fault for giving the woman;
uh, pns31 vmb vvi dt n1 p-acp np1, c-acp cs pns31 vhd vbn p-acp dt n1 p-acp vvg dt n1;
(6) part (DIV2)
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The woman that thou gauest me. Then to the woman; Why hast thou done this: The Serpent, saith she, beguiled me, and I did eate. The woman that thou Gavest me. Then to the woman; Why hast thou done this: The Serpent, Says she, beguiled me, and I did eat.
dt n1 cst pns21 vvd2 pno11. av p-acp dt n1; c-crq vh2 pns21 vdi d: dt n1, vvz pns31, vvn pno11, cc pns11 vdd vvi.
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Thus they poste their sinnes one from another. This tricke Satan hath taught all his:
Thus they post their Sins one from Another. This trick Satan hath taught all his:
av pns32 n1 po32 n2 pi p-acp n-jn. d n1 np1 vhz vvn d po31:
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for the thiefe in his deedes of darkenesse vseth the night, that none may see him:
for the thief in his Deeds of darkness uses the night, that none may see him:
c-acp dt n1 p-acp po31 n2 pp-f n1 vvz dt n1, cst pix vmb vvi pno31:
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but if he be brought to light.
but if he be brought to Light.
cc-acp cs pns31 vbb vvn pc-acp vvi.
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Why then, what would you haue me doe? I am in wants, and I was ashamed to beg, and I could not worke;
Why then, what would you have me do? I am in Wants, and I was ashamed to beg, and I could not work;
uh-crq av, q-crq vmd pn22 vhi pno11 vdi? pns11 vbm p-acp n2, cc pns11 vbds j pc-acp vvi, cc pns11 vmd xx vvi;
(6) part (DIV2)
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and therefore I did this for necessities sake.
and Therefore I did this for necessities sake.
cc av pns11 vdd d p-acp ng1 n1.
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The Fornicator or Adulterer being made manifest, doth hee take it to heart, in that he broke the commandement? No verily:
The Fornicator or Adulterer being made manifest, does he take it to heart, in that he broke the Commandment? No verily:
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but when his finne is vrged, his excuse is ready; Why, it is but a tricke of youth, and I am not the first;
but when his fin is urged, his excuse is ready; Why, it is but a trick of youth, and I am not the First;
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and if all our sinnes were written in our foreheads, others might bee ashamed to shew their faces, as well as I;
and if all our Sins were written in our foreheads, Others might be ashamed to show their faces, as well as I;
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and therefore saith he, Let him that hath done no sinne cast the first stone.
and Therefore Says he, Let him that hath done no sin cast the First stone.
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The Curser and common blasphemer, that rips vp the woūds of Christ, and sweares, ex tempore, at euerie word is he to blame,
The Curser and Common blasphemer, that rips up the wounds of christ, and swears, ex tempore, At every word is he to blame,
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when his sinne is cald in question, and he told, that the plague of God is vpon that house, where aswearer is,
when his sin is called in question, and he told, that the plague of God is upon that house, where aswearer is,
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and lieth betweene the wainscot and the wall . and lies between the wainscot and the wall.
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Doth this either moue him, or reforme him, no not at all but he will defend it:
Does this either move him, or reform him, no not At all but he will defend it:
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why did you prouoke me, then (saith he) it is your sinne to vrge me (saith he) and not mine.
why did you provoke me, then (Says he) it is your sin to urge me (Says he) and not mine.
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Reason 2.Reason 2.
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Iesabel and her disciples will haue pretences, to giue some kind of satisfaction, as it were, to the common people, especially,Jezebel and her Disciples will have pretences, to give Some kind of satisfaction, as it were, to the Common people, especially,
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if it concerne a publike action, for so Iezabel carrieth this.
if it concern a public actium, for so Jezebel Carrieth this.
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Naboath is set in the midst of the people, and a fast is proclaimed, and euery thing carried in that pitifull manner,Naboath is Set in the midst of the people, and a fast is proclaimed, and every thing carried in that pitiful manner,
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as if none had been more mooued with compassion then Iezabel, yet because he was a blasphemer, he must needs die,
as if none had been more moved with compassion then Jezebel, yet Because he was a blasphemer, he must needs die,
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but in the manner of his death, she would shew all the fauour that could be, like vnto some theeues, who when they haue stript a man out of all he hath, would faine be accounted mercifull theeues, in that they do not murder those whom they haue robbed,
but in the manner of his death, she would show all the favour that could be, like unto Some thieves, who when they have stripped a man out of all he hath, would feign be accounted merciful thieves, in that they do not murder those whom they have robbed,
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or in that they do not bind them so cruelly, as some others haue done.
or in that they do not bind them so cruelly, as Some Others have done.
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Thus that bloodie Emperor wold be accounted pitiful, in that he let his school-master die an easie death,
Thus that bloody Emperor would be accounted pitiful, in that he let his Schoolmaster die an easy death,
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wheras it was monstrous crueltie in him to do him to death at al, especially vpon no better ground,
whereas it was monstrous cruelty in him to do him to death At all, especially upon no better ground,
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but because he whipt him when hee was his Scholler.
but Because he whipped him when he was his Scholar.
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But let vs gather towards the haruest of our doctrine, and that is such profitable vses,
But let us gather towards the harvest of our Doctrine, and that is such profitable uses,
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as may bee deriued from this point, which shewes vs, that euery sin will shelter it selfe vnder some pretence.
as may be derived from this point, which shows us, that every since will shelter it self under Some pretence.
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Ʋses.
Ʋses.
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1. This shewes what a fearefull sinne couetousnesse is, the which this action of Iezabels will demonstrate vnto vs,
1. This shows what a fearful sin covetousness is, the which this actium of Jezebel's will demonstrate unto us,
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for her walke was large enough, one would haue thought she had but a whole Kingdome,
for her walk was large enough, one would have Thought she had but a Whole Kingdom,
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and yet that was not compasse enough: but she lackt a herb-Garden, for so the Text saith.
and yet that was not compass enough: but she lacked a herb-Garden, for so the Text Says.
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This sinne hath a great dropsie belly; This sin hath a great dropsy belly;
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and though it be neuer so full already, yet it must haue more, and nothing will satisfie it.
and though it be never so full already, yet it must have more, and nothing will satisfy it.
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A pitiful case, that a whole kingdome should not afford a King a Herbe-garden, but hee must take it from another man.
A pitiful case, that a Whole Kingdom should not afford a King a Herbe-garden, but he must take it from Another man.
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This is, as I said before a fearefull sinne: for this Iudas, will betray Christ : this is the roote of all euill :
This is, as I said before a fearful sin: for this Iudas, will betray christ: this is the root of all evil:
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for this, many a man ventureth his soule.
for this, many a man ventureth his soul.
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But what shall it profit a man, because they talke of profit, to get the whole world, and lose his soule .
But what shall it profit a man, Because they talk of profit, to get the Whole world, and loose his soul.
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Take heede of this sin, if you would haue gaine, get godlinesse, for that is great gaine,
Take heed of this since, if you would have gain, get godliness, for that is great gain,
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if a man be contented with that he hath; which if Ahab and Iezabel had been, they had been innocent of this great offence.
if a man be contented with that he hath; which if Ahab and Jezebel had been, they had been innocent of this great offence.
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Therefore whensoeuer we are tempted vnto this sinne and money or gifts offered vnto vs. Let vs say,
Therefore whensoever we Are tempted unto this sin and money or Gifts offered unto us Let us say,
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as Peter saith vnto Simon Magus, Thy money perish with thee, and this is our first vse.
as Peter Says unto Simon Magus, Thy money perish with thee, and this is our First use.
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2. This doctrine serues to make vs acquainted with a certaine generation, whom Christ calles hypocrites, or generation of Vipers .
2. This Doctrine serves to make us acquainted with a certain generation, whom christ calls Hypocrites, or generation of Vipers.
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You shall know them by my text: for they will speake one thing, but act another;
You shall know them by my text: for they will speak one thing, but act Another;
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they will proclaime a fast, but execute murder; they say, and do not, saith Christ:
they will proclaim a fast, but execute murder; they say, and do not, Says christ:
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these are spirituall iuglers, who can shew trickes, but it is all to deceiue the people. these Are spiritual jugglers, who can show tricks, but it is all to deceive the people.
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So indeed the hypocrite with all his passe and repasse, doth but deceiue his owne soule:
So indeed the hypocrite with all his pass and repass, does but deceive his own soul:
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but bee not deceiued, faith the Apostle, God is not mocked; we may blind the world, and we may for a time get our own wills,
but be not deceived, faith the Apostle, God is not mocked; we may blind the world, and we may for a time get our own wills,
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and serue our owne turnes, but this will turne to our destruction at last. Let vs therefore detest hypocrisie, because God doth detest the hypocrite:
and serve our own turns, but this will turn to our destruction At last. Let us Therefore detest hypocrisy, Because God does detest the hypocrite:
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He that speakes the truth from the heart, shall enter into the Tabernacle . Then they that dissemble, and wroke wickednesse vnder faire pretences shall not: He that speaks the truth from the heart, shall enter into the Tabernacle. Then they that dissemble, and wreaked wickedness under fair pretences shall not:
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Away then with our colourable protestations and forged actions, we many times speake faire vnto the face,
Away then with our colourable protestations and forged actions, we many times speak fair unto the face,
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when we wish the destruction and confusion of them, whom we thus salute. If this be not a fearefull sin, what will we account to be sinne.
when we wish the destruction and confusion of them, whom we thus salute. If this be not a fearful since, what will we account to be sin.
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This is so common, that it stumbles many a man now adaies in his choise of friends:
This is so Common, that it stumbles many a man now adais in his choice of Friends:
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for the vpright men, the Lord helpe the while, as Dauid saith, are gone and perished from the face of the earth;
for the upright men, the Lord help the while, as David Says, Are gone and perished from the face of the earth;
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and therefore it is not amisse for men wel to consider, whom they trust, with whom they conuerse.
and Therefore it is not amiss for men well to Consider, whom they trust, with whom they converse.
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Yea it is not much digressiue from the text, to bid them take head after whom they eat or drinke,
Yea it is not much digressive from the text, to bid them take head After whom they eat or drink,
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for diets now adaies are not altogether so wholesome, as they haue been heretofore, neither were hypocrites so dangerous,
for diets now adais Are not altogether so wholesome, as they have been heretofore, neither were Hypocrites so dangerous,
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for they were wont to hurt but their owne soules, and now their hypocrisie in many things tends to the destruction of others:
for they were wont to hurt but their own Souls, and now their hypocrisy in many things tends to the destruction of Others:
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let as many then as loue the Lord hate this sinne: For God endures not a heart, and a heart:
let as many then as love the Lord hate this sin: For God endures not a heart, and a heart:
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but the true Israelites are his children, and the men in whom are found no guile, are onely the ingredients into his kingdome.
but the true Israelites Are his children, and the men in whom Are found no guile, Are only the ingredients into his Kingdom.
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3 This point teacheth vs Christian circumspection euen in diuine matters:
3 This point Teaches us Christian circumspection even in divine matters:
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there are those that professe God, and yet serue the diuell, there are those that come in sheepes clothing, thing,
there Are those that profess God, and yet serve the Devil, there Are those that come in Sheep clothing, thing,
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but inwardly are rauening but inwardly are rauening Wolues, and these men are so expert,
but inwardly Are ravening but inwardly Are ravening Wolves, and these men Are so expert,
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and with the Camelion, seeme of any colour, that if it were possible, they would deceiue the very elect .
and with the Chameleon, seem of any colour, that if it were possible, they would deceive the very elect.
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Try the spirits therefore, saith Saint Iohn, and beleeue not euery spirit, but see first whether they be of God or not . Try the spirits Therefore, Says Saint John, and believe not every Spirit, but see First whither they be of God or not.
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The Apostle shews them vnto vs, as it were out of a table : when he saith, that they haue onely a forme of godlines, or a shew therof,
The Apostle shows them unto us, as it were out of a table: when he Says, that they have only a Form of godliness, or a show thereof,
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and these are hedgcreepers, for so the Apostle accounts them, when he saith, that they creepe into houses, and leade captiue simple women.
and these Are hedgcreepers, for so the Apostle accounts them, when he Says, that they creep into houses, and lead captive simple women.
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Of these also the Apostle speakes in the 1. of Timothie , that teach doctrines of diuels,
Of these also the Apostle speaks in the 1. of Timothy, that teach doctrines of Devils,
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and speake lies, saith he, through hypocrisie: let vs therefore shut our eyes from these Basilisks, and our eares from these Syrens, lest we be circumuented.
and speak lies, Says he, through hypocrisy: let us Therefore shut our eyes from these Basilisks, and our ears from these Sire's, lest we be circumvented.
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4. It serues for an excellent rule vnto all our actions, namely, that we proportion them according to Gods word, which is not colourable,
4. It serves for an excellent Rule unto all our actions, namely, that we proportion them according to God's word, which is not colourable,
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but warantable, plaine, and without euasion, if we proceede after this maner, then we may say as Gamaliel doth :
but warrantable, plain, and without evasion, if we proceed After this manner, then we may say as Gamaliel does:
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If it bee of God, saith he, it shall stand, otherwise it will fall to the ground. If it be of God, Says he, it shall stand, otherwise it will fallen to the ground.
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Let euery man remember this, that meanes to haue his actions prosper.
Let every man Remember this, that means to have his actions prosper.
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5. It serues for an admonition vnto great persons, and as it is said of old, Remember Lots wife :
5. It serves for an admonition unto great Persons, and as it is said of old, remember Lots wife:
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so say I, Remember Iezabel: no question she did not thinke, that God would haue reuenged this hypocrisie so deepely.
so say I, remember Jezebel: no question she did not think, that God would have revenged this hypocrisy so deeply.
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And againe, there is no doubt but shee did apprehend her owne greatnesse, as who should say,
And again, there is no doubt but she did apprehend her own greatness, as who should say,
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if it should be knowne, yet who dares speake of it, or if they speak, yet what can they doe.
if it should be known, yet who dares speak of it, or if they speak, yet what can they do.
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Here we may see how they scape for all their greatnes.
Here we may see how they escape for all their greatness.
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God first discouers it, to shew, that though they haue blinded the world, yet they cannot blind him.
God First discovers it, to show, that though they have blinded the world, yet they cannot blind him.
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Secondly, hee reuengeth it soundly, ten for one, not one of Ahabs house shall scape,
Secondly, he revenges it soundly, ten for one, not one of Ahabs house shall escape,
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and for the woman, author and actor of Naboaths death, she made the dogges such a feast, that they neuer licked such blood before ,
and for the woman, author and actor of Naboaths death, she made the Dogs such a feast, that they never licked such blood before,
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& this is al the account that God maketh of the greatest, when they forsake him.
& this is all the account that God makes of the greatest, when they forsake him.
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O consider this you tall and loftie Cedars, I say, remember that there is a God.
O Consider this you tall and lofty Cedars, I say, Remember that there is a God.
sy vvb d pn22 j cc j n2, pns11 vvb, vvb cst pc-acp vbz dt np1.
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Thus haue we helpt to pull of this vizard of sinne, which Iezabel hath here put vpon a shamefull murder, thinking it sufficient to haue a shadow,
Thus have we helped to pull of this vizard of sin, which Jezebel hath Here put upon a shameful murder, thinking it sufficient to have a shadow,
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and to pretend something, that may be colourable, although the ensuing action bee neuer so abominable, answerable to that diuelish proposition of Machiauel, who saith, that it is enough for a great man to seeme deuout,
and to pretend something, that may be colourable, although the ensuing actium be never so abominable, answerable to that devilish proposition of Machiavel, who Says, that it is enough for a great man to seem devout,
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and to make shew of that, which he is not, a diuelish document and a proposition of more practise,
and to make show of that, which he is not, a devilish document and a proposition of more practice,
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then pietie throughout al the world: let vs therefore proceede with that which followeth in this text. The meanes of Naboaths death:
then piety throughout all the world: let us Therefore proceed with that which follows in this text. The means of Naboaths death:
cs n1 p-acp d dt n1: vvb pno12 av vvi p-acp d r-crq vvz p-acp d n1. dt n2 pp-f n2 n1:
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Set two wicked men before him, and let them accuse him. If the eye be single, saith Christ, the whole body will bee single : Set two wicked men before him, and let them accuse him. If the eye be single, Says christ, the Whole body will be single:
vvb crd j n2 p-acp pno31, cc vvb pno32 vvi pno31. cs dt n1 vbb j, vvz np1, dt j-jn n1 vmb vbi j:
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which shewes, that the sight is the chiefe among the senses, as the heart is among the members, the which being well affected, a consequence,
which shows, that the sighed is the chief among the Senses, as the heart is among the members, the which being well affected, a consequence,
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yea, a very confluence of goodnes ensueth to the whole body.
yea, a very confluence of Goodness ensueth to the Whole body.
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But here Iezabel hath cast her eie vpon an vnlawfull obiect, and a secret conueyance is made by a couetous heart to entitle her vnto another mans vineyard.
But Here Jezebel hath cast her eye upon an unlawful Object, and a secret conveyance is made by a covetous heart to entitle her unto Another men vineyard.
p-acp av np1 vhz vvn po31 n1 p-acp dt j n1, cc dt j-jn n1 vbz vvn p-acp dt j n1 pc-acp vvi pno31 p-acp j-jn ng1 n1.
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The Logicians say truly, that (color est obiectum visus) but this doth not satisfie Iezabel: for to see this vineyard,
The Logicians say truly, that (colour est Object visus) but this does not satisfy Jezebel: for to see this vineyard,
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but her eye hath taught her heart to couet, her heart hath imploid her head for deuise,
but her eye hath taught her heart to covet, her heart hath employed her head for devise,
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and her head hath thought vpon the vse of a tongue, a false, slanderous and cursed tongue which shall accuse this innocent man:
and her head hath Thought upon the use of a tongue, a false, slanderous and cursed tongue which shall accuse this innocent man:
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truly hath Saint Iames spoken of an euill speaking tongue, when hee saith, that it is a world of wickednes, and ful of deadly poisom :
truly hath Saint James spoken of an evil speaking tongue, when he Says, that it is a world of wickedness, and full of deadly poisom:
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deadly indeed, for the false tongue is here Naboaths death. This sin of slaunder, and false accusing, is the diuels owne sinne:
deadly indeed, for the false tongue is Here Naboaths death. This since of slander, and false accusing, is the Devils own sin:
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for he is called the accuser of the Brethren, hee that accuseth day and night . So then by this account the false accuser or slanderer is a very diuell.
for he is called the accuser of the Brothers, he that Accuseth day and night. So then by this account the false accuser or slanderer is a very Devil.
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This sinne comprehends many other, which Erasmus notes very wittily, Damihi mendacem & ego ostendam tibi furem:
This sin comprehends many other, which Erasmus notes very wittily, Damihi mendacem & ego ostendam tibi Furem:
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If thou wilt shew me a liar, saith he, I will shew thee a thiefe; and no doubt but these will beget manyothers.
If thou wilt show me a liar, Says he, I will show thee a thief; and no doubt but these will beget manyothers.
cs pns21 vm2 vvi pno11 dt n1, vvz pns31, pns11 vmb vvi pno21 dt n1; cc dx n1 p-acp d vmb vvi n2.
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Now as it draws on many other sins, so it exceeds many other sins, ter homicida calumniator & vno ictu tres occidit:
Now as it draws on many other Sins, so it exceeds many other Sins, ter Homicide calumniator & vno ictu tres occidit:
av c-acp pn31 vvz p-acp d j-jn n2, av pn31 vvz d j-jn n2, zz fw-la n1 cc fw-la fw-la fw-la fw-la:
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the slanderer, or false accuser, saith hee, kills three at one blow the partie to whom, the partie of whom, and himselfe.
the slanderer, or false accuser, Says he, kills three At one blow the party to whom, the party of whom, and himself.
dt n1, cc j n1, vvz pns31, vvz crd p-acp crd n1 dt n1 p-acp ro-crq, dt n1 pp-f ro-crq, cc px31.
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The Theefe sendes but one to the diuell, for hee hurts but his his owne soule;
The Thief sends but one to the Devil, for he hurts but his his own soul;
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the adulterer sends two to the diuell, vnlesse he repent, both their soules are in danger:
the adulterer sends two to the Devil, unless he Repent, both their Souls Are in danger:
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but the false accuser sends three to the diuell, this is the sinne that Iesabel resolues vpon for the dispatch of Naboath,
but the false accuser sends three to the Devil, this is the sin that Jezebel resolves upon for the dispatch of Naboath,
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Here then it will be time for vs to gather towards some point of doctrine for our present instruction.
Here then it will be time for us to gather towards Some point of Doctrine for our present instruction.
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Naboath is innocent, and yet must die;Naboath is innocent, and yet must die;
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not secretly, but by a publique sentence of Law, by meanes of euidence giuen against him, which chargeth him,
not secretly, but by a public sentence of Law, by means of evidence given against him, which charges him,
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but falsely, for blaspheming God and the King. From whence wee learne, that when there is no iust cause to condemne the innocent,
but falsely, for blaspheming God and the King. From whence we Learn, that when there is no just cause to condemn the innocent,
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then doe the wicked deuise some matter against them. It is no easie matter to bring the godly inquestion, if truth might take place:
then do the wicked devise Some matter against them. It is no easy matter to bring the godly inquestion, if truth might take place:
av vdb dt j n1 d n1 p-acp pno32. pn31 vbz dx j n1 pc-acp vvi dt j n1, cs n1 vmd vvi n1:
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for they keepe a narrow watch ouer their waies, carefull what they speake, of whom, to whom,
for they keep a narrow watch over their ways, careful what they speak, of whom, to whom,
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as careful what they doe, and for the most part aske counsell of God, as concerning their actions;
as careful what they do, and for the most part ask counsel of God, as Concerning their actions;
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and this they doe not formidme poenae, but virtutis amore, not for feare of punishment, which were seruile,
and this they do not formidme Poenae, but virtue amore, not for Fear of punishment, which were servile,
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but for the loue they beare vnto God which is filiall:
but for the love they bear unto God which is filial:
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notwithstanding this Christian circumspection, yet they are many times in Nabeaths case, that is, falsely accused,
notwithstanding this Christian circumspection, yet they Are many times in Nabeaths case, that is, falsely accused,
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for want of matter, it shall be made and deuised, as Iezabel here directs, set two wicked men before him, &c.
for want of matter, it shall be made and devised, as Jezebel Here directs, Set two wicked men before him, etc.
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The Prophet Ieremie is in this case, for they that hated him amongst the Iewes did long lie in waite to haue some matter against him,
The Prophet Ieremie is in this case, for they that hated him among the Iewes did long lie in wait to have Some matter against him,
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but the Lord did so keepe him, as that they could not iustly accuse him:
but the Lord did so keep him, as that they could not justly accuse him:
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What then, will they let him alone? No verily, they will take a course with him.
What then, will they let him alone? No verily, they will take a course with him.
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Come, say they, let vs deuise some matter against Ieremie, let vs smite him with our tongues:
Come, say they, let us devise Some matter against Ieremie, let us smite him with our tongues:
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this is the course that they will take with him;
this is the course that they will take with him;
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they will first deuise some matter, then they wil smite him with the tongue, where we may note what a wicked tongue is,
they will First devise Some matter, then they will smite him with the tongue, where we may note what a wicked tongue is,
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euen a sharp rasor, or a two edged sword, to cut assunder the very life or good name of an innocent.
even a sharp razor, or a two edged sword, to Cut asunder the very life or good name of an innocent.
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The like course is taken with Christ, the Scribes and Pharisees resolue to persecute and crucifie Christ, Iudas betraies him, the Souldiers and officers carrie him, the people crie against him, Crucifie him, Crucifie him, his blood be vpon vs and our posteritie.
The like course is taken with christ, the Scribes and Pharisees resolve to persecute and crucify christ, Iudas betrays him, the Soldiers and Officers carry him, the people cry against him, Crucify him, Crucify him, his blood be upon us and our posterity.
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Pilate sits vpon him, and yet for all this, he is constrained to say, though he loued not Christ:Pilate sits upon him, and yet for all this, he is constrained to say, though he loved not christ:
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I finde saith Pilate, no euill in him, what hath he done, that you would haue him condemned. I find Says Pilate, no evil in him, what hath he done, that you would have him condemned.
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Yet this doth not stay their fury:
Yet this does not stay their fury:
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but at length two false accusers are set before him, and two wicked slanderers stand vp against him:
but At length two false accusers Are Set before him, and two wicked slanderers stand up against him:
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but till then, Pilate acquitteth him, saying, I finde no fault in this man, touching those things that you accuse him.
but till then, Pilate acquitteth him, saying, I find no fault in this man, touching those things that you accuse him.
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Poore innocent Ioseph grones vnder the like burden, for he is accused euen for righteousnesse sake, Poor innocent Ioseph groans under the like burden, for he is accused even for righteousness sake,
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and his incontinent Mistrisse missing of her purpose, in that hee will not consent to abuse his Masters bed, shee then deuiseth against him,
and his incontinent Mistress missing of her purpose, in that he will not consent to abuse his Masters Bed, she then devises against him,
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and accuseth him, that he attempted her chastitie, and would haue lien with her :
and Accuseth him, that he attempted her chastity, and would have lain with her:
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for which he suffers imprisonment, vntil the Lord lookt vpon him, and restored him to a double honour, making him head and ruler ouer all Egypt.
for which he suffers imprisonment, until the Lord looked upon him, and restored him to a double honour, making him head and ruler over all Egypt.
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The like tricke hath that saucy seruant Ziba, against his Master Mephiboseth , possessing Dauid with matter against him that he neuer thought as if Mephiboseth should haue laboured to aspire the Kingdome.
The like trick hath that saucy servant Ziba, against his Master Mephibosheth, possessing David with matter against him that he never Thought as if Mephibosheth should have laboured to aspire the Kingdom.
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These are the coiners and plotters of mischiefe, these men are neuer out of matter,
These Are the coiners and plotters of mischief, these men Are never out of matter,
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for they are turned diuels, and can fit any man that shall offend them, they haue their articles and bils of inditement as readily framed as can bee,
for they Are turned Devils, and can fit any man that shall offend them, they have their Articles and bills of indictment as readily framed as can be,
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and for their witnesses, they haue sure cardes, such as make haste to kisse the booke,
and for their Witnesses, they have sure cards, such as make haste to kiss the book,
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lest they should forget some of that forged vilanie, which must bee broched for the dispatch of the innocent.
lest they should forget Some of that forged villainy, which must be broached for the dispatch of the innocent.
cs pns32 vmd vvi d pp-f d j-vvn n1, r-crq vmb vbi vvn p-acp dt n1 pp-f dt j-jn.
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Thus the first part of slander is acted, or rather deuised:
Thus the First part of slander is acted, or rather devised:
av dt ord n1 pp-f n1 vbz vvn, cc av-c vvn:
(8) part (DIV2)
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for indeed first of all, it is taken vp, or entertained in the minde, where it is first thought vpon or forged, as was this against Naboath.
for indeed First of all, it is taken up, or entertained in the mind, where it is First Thought upon or forged, as was this against Naboath.
c-acp av ord pp-f d, pn31 vbz vvn a-acp, cc vvd p-acp dt n1, c-crq pn31 vbz ord vvn p-acp cc vvn, c-acp vbds d p-acp j.
(8) part (DIV2)
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Secondly, the tongues of others must divulge and publish it, as these two wicked men that are his accusers here doe,
Secondly, the tongues of Others must divulge and publish it, as these two wicked men that Are his accusers Here do,
ord, dt n2 pp-f n2-jn vmb vvi cc vvi pn31, c-acp d crd j n2 cst vbr po31 n2 av vdb,
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and so like a leprosie it runnes vp and downe, by meanes whereof, a fresh spring ariseth,
and so like a leprosy it runs up and down, by means whereof, a fresh spring arises,
cc av av-j dt n1 pn31 vvz a-acp cc a-acp, p-acp n2 c-crq, dt j n1 vvz,
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and with a new edition, it comes foorth in print as it were, and by that time a great many slanderers are begotten;
and with a new edition, it comes forth in print as it were, and by that time a great many slanderers Are begotten;
cc p-acp dt j n1, pn31 vvz av p-acp n1 c-acp pn31 vbdr, cc p-acp d n1 dt j d n2 vbr vvn;
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who relate it as confidently, as if it were true indeede.
who relate it as confidently, as if it were true indeed.
q-crq vvb pn31 a-acp av-j, c-acp cs pn31 vbdr j av.
(8) part (DIV2)
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Thus this slander that at the first was inuented, or vented by grosse, is afterwards sold by retaile,
Thus this slander that At the First was invented, or vented by gross, is afterwards sold by retail,
av d n1 cst p-acp dt ord vbds vvn, cc vvd p-acp j, vbz av vvn p-acp vvi,
(8) part (DIV2)
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and they walke vp and downe with it, as it were, so many pedlers, and whersoeuer they come, they open the packe,
and they walk up and down with it, as it were, so many pedlars, and wheresoever they come, they open the pack,
cc pns32 vvb a-acp cc a-acp p-acp pn31, c-acp pn31 vbdr, av d n2, cc c-crq pns32 vvb, pns32 vvb dt n1,
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and shew what wares the diuel hath furnished them withall.
and show what wares the Devil hath furnished them withal.
cc vvb r-crq n2 dt n1 vhz vvn pno32 av.
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Thirdly, a slander is committed, by giuing eare vnto a false report, although though thou doe not deuise it,
Thirdly, a slander is committed, by giving ear unto a false report, although though thou do not devise it,
ord, dt n1 vbz vvn, p-acp vvg n1 p-acp dt j n1, cs cs pns21 vdb xx vvi pn31,
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as Iezabel doth, nor publish it, as the two false witnesses heere doe, yet if thou receiue it,
as Jezebel does, nor publish it, as the two false Witnesses Here do, yet if thou receive it,
c-acp np1 vdz, ccx vvi pn31, c-acp dt crd j n2 av vdb, av cs pns21 vvb pn31,
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and approoue of it, if thou giue eare vnto it and beleeue it, thou art a slaunderer, which is intimated vnto vs,
and approve of it, if thou give ear unto it and believe it, thou art a slanderer, which is intimated unto us,
cc vvi pp-f pn31, cs pns21 vvb n1 p-acp pn31 cc vvb pn31, pns21 vb2r dt n1, r-crq vbz vvn p-acp pno12,
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when it is made a marke of Gods childe in thee : not to receiue an euill report against his neighbour.
when it is made a mark of God's child in thee: not to receive an evil report against his neighbour.
c-crq pn31 vbz vvn dt n1 pp-f npg1 n1 p-acp pno21: xx pc-acp vvi dt j-jn n1 p-acp po31 n1.
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This reacheth farre, and fasteneth vpon many in these our daies, and with the Athenians :
This reaches Far, and fasteneth upon many in these our days, and with the Athenians:
np1 vvz av-j, cc vvz p-acp d p-acp d po12 n2, cc p-acp dt njp2:
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we still aske newes, and if any thing come out against any man, especially against him or them, that we doe not loue,
we still ask news, and if any thing come out against any man, especially against him or them, that we do not love,
pns12 av vvb n1, cc cs d n1 vvb av p-acp d n1, av-j p-acp pno31 cc pno32, cst pns12 vdb xx vvi,
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then we first beleeue it, and secondly, set vpon it as furiously, as if wee were very Fensers,
then we First believe it, and secondly, Set upon it as furiously, as if we were very Fencers,
cs pns12 ord vvi pn31, cc ord, vvn p-acp pn31 a-acp av-j, c-acp cs pns12 vbdr j n2,
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and would play such a prize, that euery body should thinke wee were not our selues.
and would play such a prize, that every body should think we were not our selves.
cc vmd vvi d dt n1, cst d n1 vmd vvi pns12 vbdr xx po12 n2.
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Thus we play at Tennis, with the good names of other men, but vpon great disaduantage:
Thus we play At tennis, with the good names of other men, but upon great disadvantage:
av pns12 vvb p-acp n1, p-acp dt j n2 pp-f j-jn n2, cc-acp p-acp j n1:
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for in this tennis court, we haue extraordinary hazards. We hazard our iudgements, in receiuing rash reports.
for in this Tennis court, we have extraordinary hazards. We hazard our Judgments, in receiving rash reports.
c-acp p-acp d n1 n1, pns12 vhb j n2. pns12 vvb po12 n2, p-acp vvg j n2.
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Secondly, wee hazard our discretion in beleeuing them;
Secondly, we hazard our discretion in believing them;
ord, pns12 vvb po12 n1 p-acp vvg pno32;
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and thirdly, wee hazard our religion in publishing them, and railing vpon them, whom we thus set vpon:
and Thirdly, we hazard our Religion in publishing them, and railing upon them, whom we thus Set upon:
cc ord, pns12 vvb po12 n1 p-acp vvg pno32, cc vvg p-acp pno32, ro-crq pns12 av vvn p-acp:
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for as Saint Iames saith, if a man seeme to bee religious, and refraines not his tongue, that mans religion is all in vaine:
for as Saint James Says, if a man seem to be religious, and refrains not his tongue, that men Religion is all in vain:
c-acp p-acp n1 np1 vvz, cs dt n1 vvb pc-acp vbi j, cc vvz xx po31 n1, cst ng1 n1 vbz d p-acp j:
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notwithstanding all this, yet this vnruly member will flie about, and dart at Gods deerest children, very few of them shall be free from the venome of it.
notwithstanding all this, yet this unruly member will fly about, and dart At God's dearest children, very few of them shall be free from the venom of it.
c-acp d d, av d j n1 vmb vvi a-acp, cc n1 p-acp ng1 js-jn n2, av d pp-f pno32 vmb vbi j p-acp dt n1 pp-f pn31.
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In this course the wicked will bee agents, and the most righteous must be true patients,
In this course the wicked will be agents, and the most righteous must be true patients,
p-acp d n1 dt j vmb vbi n2, cc dt av-ds j vmb vbi j n2,
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and yet the righteous know, how to be reuenged when they will, and that is by following the counsell of God,
and yet the righteous know, how to be revenged when they will, and that is by following the counsel of God,
cc av dt j vvi, c-crq pc-acp vbi vvn c-crq pns32 vmb, cc d vbz p-acp vvg dt n1 pp-f np1,
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namely, when they curse, the godly must blesse, and when their enemies and accusers are hungrie, let the godly feede them,
namely, when they curse, the godly must bless, and when their enemies and accusers Are hungry, let the godly feed them,
av, c-crq pns32 vvb, dt j vmb vvi, cc c-crq po32 n2 cc n2 vbr j, vvb dt j vvi pno32,
(8) part (DIV2)
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if thirsty, let them giue them drinke, and in so doing, they shall heape coales of fire on their heads :
if thirsty, let them give them drink, and in so doing, they shall heap coals of fire on their Heads:
cs j, vvb pno32 vvi pno32 vvi, cc p-acp av vdg, pns32 vmb vvi n2 pp-f n1 p-acp po32 n2:
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let them commit and commend their causes vnto the Lord, for vengeance is his, and he will repay it :
let them commit and commend their Causes unto the Lord, for vengeance is his, and he will repay it:
vvb pno32 vvi cc vvi po32 n2 p-acp dt n1, p-acp n1 vbz png31, cc pns31 vmb vvi pn31:
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and let this suffice for the doctrine, which was deriued from the second part of this deuision, which was the meanes vsed to bring Naboath to his death, namely, false witnes:
and let this suffice for the Doctrine, which was derived from the second part of this division, which was the means used to bring Naboath to his death, namely, false witness:
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now let vs see what applications will issue from hence vnto vs.
now let us see what applications will issue from hence unto us
av vvb pno12 vvi r-crq n2 vmb vvi p-acp av p-acp pno12
(8) part (DIV2)
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Vses.
Uses.
vvz.
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Our first ingredience will afford vs a Caution, take heede of this little mēber, it may hurt many waies,
Our First ingredience will afford us a Caution, take heed of this little member, it may hurt many ways,
po12 ord n1 vmb vvi pno12 dt n1, vvb n1 pp-f d j n1, pn31 vmb vvi d n2,
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but it stabs to the very hart, when it is vsed in this kind to slander, or accuse the innocent: take heede thou that deuisest:
but it stabs to the very heart, when it is used in this kind to slander, or accuse the innocent: take heed thou that deuisest:
cc-acp pn31 vvz p-acp dt j n1, c-crq pn31 vbz vvn p-acp d n1 pc-acp vvi, cc vvi dt j-jn: vvb n1 pns21 cst vv2:
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take heed thou that reportest, and take heede thou that beleeuest any thing against the innocent, there are many reasons why thou shouldest hearken to this caution.
take heed thou that reportest, and take heed thou that Believest any thing against the innocent, there Are many Reasons why thou Shouldst harken to this caution.
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First, because God followes that man with a sword to destroy him, and to cut him off, which he threatens in the Psa. He that priuily slandereth his neighbour, him will I destroy.
First, Because God follows that man with a sword to destroy him, and to Cut him off, which he threatens in the Psa. He that privily Slandereth his neighbour, him will I destroy.
ord, c-acp np1 vvz d n1 p-acp dt n1 pc-acp vvi pno31, cc pc-acp vvi pno31 a-acp, r-crq pns31 vvz p-acp dt np1 pns31 cst av-j vvz po31 n1, pno31 vmb pns11 vvi.
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Secondly, euery one that committeth sinne, is of the diuell : but this is the diuels owne sinne.
Secondly, every one that Committeth sin, is of the Devil: but this is the Devils own sin.
ord, d pi cst vvz n1, vbz pp-f dt n1: cc-acp d vbz dt ng1 d n1.
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Now if thou wouldest not be accounted a diuell, be not guilty of this sinne.
Now if thou Wouldst not be accounted a Devil, be not guilty of this sin.
av cs pns21 vmd2 xx vbi vvn dt n1, vbb xx j pp-f d n1.
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Thirdly, if thou be spirituall, thou wilt restore a man with the spirit of meekenes that is falne, as the Apostle exhorteth:
Thirdly, if thou be spiritual, thou wilt restore a man with the Spirit of meekness that is fallen, as the Apostle exhorteth:
ord, cs pns21 vbb j, pns21 vm2 vvi dt n1 p-acp dt n1 pp-f n1 cst vbz vvn, c-acp dt n1 vvz:
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knowing that we our selues also may fall. But one the contrary, we rather delight in these passages, then labor to couer them:
knowing that we our selves also may fallen. But one the contrary, we rather delight in these passages, then labour to cover them:
vvg cst pns12 po12 n2 av vmb vvi. p-acp pi dt n-jn, pns12 av-c vvb p-acp d n2, cs n1 pc-acp vvi pno32:
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but if it were a cursed thing in Cham to discouer his fathers nakednes, it must needes bee a wretched thing to enlarge, amplifie,
but if it were a cursed thing in Cham to discover his Father's nakedness, it must needs be a wretched thing to enlarge, amplify,
cc-acp cs pn31 vbdr dt j-vvn n1 p-acp n1 pc-acp vvi po31 ng1 n1, pn31 vmb av vbi dt j n1 pc-acp vvi, vvi,
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and make an addition to our brethrens infirmities, but a cursed thing to deuise matter, that shall hurt their innocent soules;
and make an addition to our Brothers' infirmities, but a cursed thing to devise matter, that shall hurt their innocent Souls;
cc vvi dt n1 p-acp po12 ng2 n2, cc-acp dt j-vvn n1 pc-acp vvi n1, cst vmb vvi po32 j-jn n2;
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therfore from the rule of charitie this sin would be forborne, because charitie neuer thinketh, much lesse doth euill to the brethren.
Therefore from the Rule of charity this since would be forborn, Because charity never Thinketh, much less does evil to the brothers.
av p-acp dt n1 pp-f n1 d n1 vmd vbi vvn, c-acp n1 av-x vvz, d dc vdz av-jn p-acp dt n2.
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Fourthly, a reason for this caueat might be drawne from the rule of equitie, which bids vs doe vnto others,
Fourthly, a reason for this caveat might be drawn from the Rule of equity, which bids us doe unto Others,
ord, dt n1 p-acp d n1 vmd vbi vvn p-acp dt n1 pp-f n1, r-crq vvz pno12 n1 p-acp n2-jn,
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euen as we our selues would be delt withall:
even as we our selves would be dealt withal:
av c-acp pns12 po12 n2 vmd vbi vvn av:
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but wee would grieue and vexe to heare, that men should accuse and raile vpon vs, wee would be loath to haue our life or credit lie vpon the accusation of a false tong:
but we would grieve and vex to hear, that men should accuse and rail upon us, we would be loath to have our life or credit lie upon the accusation of a false tonge:
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then proportion things vnto others, as thou wouldest receiue fac alijs fieri quod cupis ipse tibi, if thou wouldest that men shouldst not make the worst construction of thee:
then proportion things unto Others, as thou Wouldst receive fac Alijs fieri quod Cupis ipse tibi, if thou Wouldst that men Shouldst not make the worst construction of thee:
av n1 n2 p-acp n2-jn, c-acp pns21 vmd2 vvi fw-la fw-la fw-la fw-la fw-la fw-la fw-la, cs pns21 vmd2 d n2 vmd2 xx vvi dt js n1 pp-f pno21:
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bee not thou like vnto a cupping glasse, which only drawes that humor that is euil and corrupt;
be not thou like unto a cupping glass, which only draws that humour that is evil and corrupt;
vbb xx pns21 av-j p-acp dt vvg n1, r-crq av-j vvz d n1 cst vbz j-jn cc j;
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so doth the slanderer onely apply his tongue to false accusation and euill speaking. The second vse is to shew, the excellent and sound condition of an vpright life;
so does the slanderer only apply his tongue to false accusation and evil speaking. The second use is to show, the excellent and found condition of an upright life;
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if any man will doe them hurt, he must doe it by lies and falshood,
if any man will do them hurt, he must do it by lies and falsehood,
cs d n1 vmb vdi pno32 vvi, pns31 vmb vdi pn31 p-acp n2 cc n1,
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for the righteous are circumspect, and the blessing of God is so vpon them, that they do not lie open to dangers and imputations as other men doe,
for the righteous Are circumspect, and the blessing of God is so upon them, that they do not lie open to dangers and imputations as other men do,
p-acp dt j vbr j, cc dt n1 pp-f np1 vbz av p-acp pno32, cst pns32 vdb xx vvi j p-acp n2 cc n2 p-acp j-jn n2 vdb,
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and yet no men so often in question, and so subiect to false aspersions as they,
and yet no men so often in question, and so Subject to false Aspersions as they,
cc av dx n2 av av p-acp n1, cc av j-jn p-acp j n2 c-acp pns32,
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but for the most part it is deuised and enlarged against them:
but for the most part it is devised and enlarged against them:
cc-acp p-acp dt av-ds n1 pn31 vbz vvn cc vvn p-acp pno32:
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it shewes that the blessing of God is as a shield to couer them, and yet for all this, Satan hath fiery darts, and maleuolent courses against them.
it shows that the blessing of God is as a shield to cover them, and yet for all this, Satan hath fiery darts, and malevolent courses against them.
pn31 vvz cst dt n1 pp-f np1 vbz p-acp dt n1 pc-acp vvi pno32, cc av p-acp d d, np1 vhz j n2, cc j n2 p-acp pno32.
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3. This will teach vs to charge a watch ouer all our members, but especially our tongues:
3. This will teach us to charge a watch over all our members, but especially our tongues:
crd d vmb vvi pno12 pc-acp vvi dt n1 p-acp d po12 n2, cc-acp av-j po12 n2:
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O Lord, saith Dauid, set a watch before the doore of my lippes, that I offend not with my tongue . Oh Lord, Says David, Set a watch before the door of my lips, that I offend not with my tongue.
uh n1, vvz np1, vvd dt n1 p-acp dt n1 pp-f po11 n2, cst pns11 vvb xx p-acp po11 n1.
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May a man bee a murderer with his tongue, O then watch that member, forbeare to heare euill, forbeare to speake euill:
May a man be a murderer with his tongue, Oh then watch that member, forbear to hear evil, forbear to speak evil:
np1 dt n1 vbi dt n1 p-acp po31 n1, uh av vvi d n1, vvb pc-acp vvi j-jn, vvb pc-acp vvi j-jn:
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si deest auditor, deest & de tractor, if the hearer would forbeare, the slaunderer would cease: si deest auditor, deest & de tractor, if the hearer would forbear, the slanderer would cease:
fw-la fw-la n1, fw-la cc fw-la n1, cs dt n1 vmd vvi, dt n1 vmd vvi:
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for the sinne of slaunder gets a kind of nutriment from a willing hearer, and yet both are so dangerous, that as Bernard obserueth, dum aurem inficit, animam interficit:
for the sin of slander gets a kind of nutriment from a willing hearer, and yet both Are so dangerous, that as Bernard observeth, dum Ear inficit, animam interficit:
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so bad a season must needs haue a cursed haruest:
so bad a season must needs have a cursed harvest:
av j dt n1 vmb av vhi dt j-vvn n1:
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let vs therfore bridle our affections, and let grace ouercome nature in this euill, and this shall suffice to shew the cursed disposition of the wicked, who doe so hate the godly,
let us Therefore bridle our affections, and let grace overcome nature in this evil, and this shall suffice to show the cursed disposition of the wicked, who do so hate the godly,
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and are so bent in their owne purposes, that though they haue no iust cause to accuse the righteous of,
and Are so bent in their own Purposes, that though they have no just cause to accuse the righteous of,
cc vbr av vvd p-acp po32 d n2, cst cs pns32 vhb dx j n1 pc-acp vvi dt j pp-f,
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yet they will inuent, and with Iezabel, set wicked men before them to accuse and condemne the innocent.
yet they will invent, and with Jezebel, Set wicked men before them to accuse and condemn the innocent.
av pns32 vmb vvi, cc p-acp np1, vvb j n2 p-acp pno32 pc-acp vvi cc vvi dt j-jn.
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4. This serues to pacifie and to appease the working, that these prouocations and accusations would worke in vs,
4. This serves to pacify and to appease the working, that these provocations and accusations would work in us,
crd np1 vvz pc-acp vvi cc pc-acp vvi dt n-vvg, cst d n2 cc n2 vmd vvi p-acp pno12,
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if God did not stay vs:
if God did not stay us:
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surely these slanders and false reports and dangerous attempts against vs, may with other afflictions bee fitly compared vnto phisick, the which we take from the phisition to make vs well,
surely these slanders and false reports and dangerous attempts against us, may with other afflictions be fitly compared unto physic, the which we take from the Physician to make us well,
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and so with the blessing of God it doth, yet at the first it makes vs very sicke,
and so with the blessing of God it does, yet At the First it makes us very sick,
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vntill such time as it hath purged the stomack, and clensed it.
until such time as it hath purged the stomach, and cleansed it.
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so verily, our afflictions make vs sick to the death, and bring vs very low at the first,
so verily, our afflictions make us sick to the death, and bring us very low At the First,
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vntill it hath clensed our hearts of all vindictiue humors, of all earthly humours of all superfluous matter,
until it hath cleansed our hearts of all vindictive humours, of all earthly humours of all superfluous matter,
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then we shall finde health euen sauing health, and bee so restored, that wee will not feare those, that can but kill the body,
then we shall find health even Saving health, and be so restored, that we will not Fear those, that can but kill the body,
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but onely feare him, that can kill body and soule, and cast them both into ouerlasting hell fire .
but only Fear him, that can kill body and soul, and cast them both into ouerlasting hell fire.
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And herewithall let vs conclude this point.
And herewithal let us conclude this point.
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Now in the last place we shall be brought to behold the wofull tragedie of poore Naboath, Stone him to death, saith she, that is the Terminus ad ad quem, of all this businesse hee must die,
Now in the last place we shall be brought to behold the woeful tragedy of poor Naboath, Stone him to death, Says she, that is the Terminus ad ad Whom, of all this business he must die,
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and thereby he shall know, what it is to crosse such a woman as Iezabel was of her will.
and thereby he shall know, what it is to cross such a woman as Jezebel was of her will.
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Here sinne begins to troope and march forward one after another very fairely, and as if they had learned a hellish discipline, they keepe ranke in such an orderly manner, that you may tell them,
Here sin begins to troop and march forward one After Another very fairly, and as if they had learned a hellish discipline, they keep rank in such an orderly manner, that you may tell them,
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and easily discerne how one hath begotten another, let vs therefore calculate how this begun, and to what passe it is now come.
and Easily discern how one hath begotten Another, let us Therefore calculate how this begun, and to what pass it is now come.
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First, Couetousnesse, as a mother sin, conceiued, and in this conception or breeding fell to long,
First, Covetousness, as a mother since, conceived, and in this conception or breeding fell to long,
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and that so eagerly, that the very delay of obtaining, brought foorth hatred in so deadly a manner, that nothing but the death of the obstacle Naboath can serue the turne, this cursed daughter, I meane hatred, the daughter of couetousnesse hath sat in counsell,
and that so eagerly, that the very Delay of obtaining, brought forth hatred in so deadly a manner, that nothing but the death of the obstacle Naboath can serve the turn, this cursed daughter, I mean hatred, the daughter of covetousness hath sat in counsel,
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and hath concluded, that if Naboath were done to death, then all were hers, but this will require help, the helpe of such bloodsuccours,
and hath concluded, that if Naboath were done to death, then all were hers, but this will require help, the help of such bloodsuccours,
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as must draw from Naboath both life and breath, and blood, and vineyard and all.
as must draw from Naboath both life and breath, and blood, and vineyard and all.
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Thus one sinne waites vpon another, and one begets another, and you may tel them how they proceed in a hellish order. First, here is hypocrisie: Proclaime a fast. Secondly, Slander: let two accuse him. Thirdly, Murder: Stone him to death.
Thus one sin waits upon Another, and one begets Another, and you may tell them how they proceed in a hellish order. First, Here is hypocrisy: Proclaim a fast. Secondly, Slander: let two accuse him. Thirdly, Murder: Stone him to death.
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This progresse of sinne will produce this doctrine very naturally from this latter part. That the vngodly proceede by degrees from one sinne to another.
This progress of sin will produce this Doctrine very naturally from this latter part. That the ungodly proceed by Degrees from one sin to Another.
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As Romulus made slaughter of his brother Rhemus, to that end, that hee might settle the Kingdome in his owne person, as Saint Austin reporteth:
As Romulus made slaughter of his brother Rhemus, to that end, that he might settle the Kingdom in his own person, as Saint Austin Reporteth:
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so verily, this woman butcher, or butcherly woman wil not giue ouer, vntil she bath her selfe in blood,
so verily, this woman butcher, or butcherly woman will not give over, until she both her self in blood,
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euen in the blood of her adioyning neighbor, that she may settle his vineyard into her owne possession:
even in the blood of her adjoining neighbour, that she may settle his vineyard into her own possession:
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how shee hath begun we haue heard, like a mother in shew. Proclaime a Fast:
how she hath begun we have herd, like a mother in show. Proclaim a Fast:
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as if a father would haue at the death of a child a solemne funerall, together with a sermon of the same nature, to preach mortality vnto the liuing:
as if a father would have At the death of a child a solemn funeral, together with a sermon of the same nature, to preach mortality unto the living:
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thus with a shew of natural affection shee appeareth in the 1. scane, in the 2. she hath her deponents, who with graue aspect before the iudges of the land, call God to witnes, by vertue of an oath that Naboath was a blasphemer,
thus with a show of natural affection she appears in the 1. scane, in the 2. she hath her deponents, who with graven aspect before the judges of the land, call God to witness, by virtue of an oath that Naboath was a blasphemer,
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and in the 3. she strikes him downe euen with a deadly blow, Stone him to death: this is the perambulation of the wicked, they proceed from worse to worse, from one sinne to another.
and in the 3. she strikes him down even with a deadly blow, Stone him to death: this is the perambulation of the wicked, they proceed from Worse to Worse, from one sin to Another.
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This Esay noteth in the fifth Chapter of his Prophesie, when hee saith, that the vngodly doe draw sinnes together, as it were with cartropes:
This Isaiah notes in the fifth Chapter of his Prophesy, when he Says, that the ungodly do draw Sins together, as it were with Cartropes:
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let vs note the phrase the Prophet vseth, they draw sinnes, it is a phrase to expresse the greatest strength of any creature, the horse in his greatest strength and force is said to draw,
let us note the phrase the Prophet uses, they draw Sins, it is a phrase to express the greatest strength of any creature, the horse in his greatest strength and force is said to draw,
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and it intimateth in mankind the putting on of forces, as if we should say, they vse their wits, words, workes,
and it intimateth in mankind the putting on of forces, as if we should say, they use their wits, words, works,
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and all their endeuours to this purpose, and they pull them as it were with cart-ropes, where the Prophet giueth to vnderstand, that besides their owne strength, they vse all other meanes and adiunctes heereunto, that so the full measure of sin may bee made vp.
and all their endeavours to this purpose, and they pull them as it were with Cartropes, where the Prophet gives to understand, that beside their own strength, they use all other means and adjuncts hereunto, that so the full measure of since may be made up.
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Saint Iames shewes the same gradation, euery man is tempted, saith he, when hee is drawne away by his owne concupiscence.
Saint James shows the same gradation, every man is tempted, Says he, when he is drawn away by his own concupiscence.
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Then 2. when this lust hath conceiued, it bringeth foorth sinne:
Then 2. when this lust hath conceived, it brings forth sin:
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And then 3. this sinne must haue a time to worke, and at length to finish.
And then 3. this sin must have a time to work, and At length to finish.
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And then fourthly when that is finished, it bringeth foorth death. This wee see both in the falles of them, who were giuen ouer to wickednesse,
And then fourthly when that is finished, it brings forth death. This we see both in the falls of them, who were given over to wickedness,
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and also in the failings of those, whom God did raise and restore againe.
and also in the failings of those, whom God did raise and restore again.
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Caine first of all did secretly murmure at his brother Abel, but afterwards hee bore deadly hatred vnto him. Cain First of all did secretly murmur At his brother Abel, but afterwards he boar deadly hatred unto him.
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Thirdly, he murdered him with the jaw bone of an Asse.
Thirdly, he murdered him with the jaw bone of an Ass.
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Fourthly, being conuicted as it were before God, in a question that might haue led him to repentance, he answeth as wickedly as before he had done, Am I my brothers keeper.
Fourthly, being convicted as it were before God, in a question that might have led him to Repentance, he answeth as wickedly as before he had done, Am I my Brother's keeper.
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The like we find in Indas his first sinne noted vnto vs, was couetousnesse, hee grumbles at the poore womans liberalitie,
The like we find in Indus his First sin noted unto us, was covetousness, he grumbles At the poor woman's liberality,
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when she powred that pretious vnguent vpon Christ, this would haue bin sold, and giuen to the poore:
when she poured that precious unguent upon christ, this would have been sold, and given to the poor:
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his meaning was for his own priuat purse for the text saith, He carried the bagge:
his meaning was for his own private purse for the text Says, He carried the bag:
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After this not hauing repented, he falls into a higher degree of couetousnesse, for now for thirty peeces he will sell and betray his owne Master .
After this not having repented, he falls into a higher degree of covetousness, for now for thirty Pieces he will fell and betray his own Master.
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After that, he proceeds vnto the worst of all, and that was to despaire of the mercies of God.
After that, he proceeds unto the worst of all, and that was to despair of the Mercies of God.
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O nomen sub quo nemini desperandum est, notwithstanding this strong anchor of saluation to all beleeuers : O Nome sub quo Nobody desperandum est, notwithstanding this strong anchor of salvation to all believers:
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yet hee proceedeth to his owne execution, he went and hanged himselfe:
yet he Proceedeth to his own execution, he went and hanged himself:
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thus wickednes doth multiplie and huddle vpon the heads of them, who haue not called vpon God for true repentance.
thus wickedness does multiply and huddle upon the Heads of them, who have not called upon God for true Repentance.
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This wee may further see in those, whom God hath forgiuen and restored. First, our first parents, how did they multiply euen at the first: Euah lookes vpon the fruite.
This we may further see in those, whom God hath forgiven and restored. First, our First Parents, how did they multiply even At the First: Eve looks upon the fruit.
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Secondly, she holds a conference with Satan. Thirdly, she tasts of it though it were forbidden.
Secondly, she holds a conference with Satan. Thirdly, she tastes of it though it were forbidden.
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Fourthly, shee giues her husband, to make him as guilty as her felfe. Fiftly, shee excuseth her fact, and extenuateth it, when God questions her .
Fourthly, she gives her husband, to make him as guilty as her self. Fifty, she excuseth her fact, and extenuateth it, when God questions her.
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The like wee finde in Dauid, that man of God, who first hauing seene the nakednesse of Bethsheba, sends for her,
The like we find in David, that man of God, who First having seen the nakedness of Bathsheba, sends for her,
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then hee committeth folly with her, then vpon her proouing with child sends for Vriah her husband,
then he Committeth folly with her, then upon her proving with child sends for Uriah her husband,
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and at his comming, vseth all meanes to make him lie with his wife, that so he might haue shadowed his wickednesse,
and At his coming, uses all means to make him lie with his wife, that so he might have shadowed his wickedness,
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and to that ende laboureth to make him drunke: but when this would not take place, then he proceedes to blood;
and to that end Laboureth to make him drunk: but when this would not take place, then he proceeds to blood;
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and for this purpose, writes vnto Ioah the Captaine of the Hoast, that he might be placed in the forefront of the battell, that so he might be smitten and die, the which was effected, and so innocent Vriah murdered.
and for this purpose, writes unto Joah the Captain of the Host, that he might be placed in the forefront of the battle, that so he might be smitten and die, the which was effected, and so innocent Uriah murdered.
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The like gradation we find in Peter, who at the first out of a fainting feare is afraid to confesse his Master,
The like gradation we find in Peter, who At the First out of a fainting Fear is afraid to confess his Master,
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but very peremptorily denieth, that euer he knew him, afterwards being thereunto pressed, he growes deepely offended,
but very peremptorily Denieth, that ever he knew him, afterwards being thereunto pressed, he grows deeply offended,
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and at last hee sweares and curseth, he neuer knew the man, all which will shew vs,
and At last he swears and Curseth, he never knew the man, all which will show us,
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how farre wee shall goe in a course of wickednesse, if God doe not stay vs.
how Far we shall go in a course of wickedness, if God do not stay us
c-crq av-j pns12 vmb vvi p-acp dt n1 pp-f n1, cs np1 vdb xx vvi pno12
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Sinne will begin to possesse that man, that doth not resist it, and break it of in time,
Sin will begin to possess that man, that does not resist it, and break it of in time,
n1 vmb vvi pc-acp vvi d n1, cst vdz xx vvi pn31, cc vvi pn31 pp-f p-acp n1,
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for it enters in three waies, as one of the learned obserues. 1. Blandiendo, first, it smiles vpon vs like the strumpet, Prou. 7. 2. Delectando, Secondly, it takes away our hearts, as Absolom would steale away the hearts of the people: 2. Samuel.
for it enters in three ways, as one of the learned observes. 1. Blandiendo, First, it smiles upon us like the strumpet, Prou. 7. 2. Delectando, Secondly, it Takes away our hearts, as Absalom would steal away the hearts of the people: 2. Samuel.
c-acp pn31 vvz p-acp crd n2, c-acp pi pp-f dt j vvz. crd fw-la, ord, pn31 vvz p-acp pno12 av-j dt n1, np1 crd crd np1, ord, pn31 vvz av po12 n2, c-acp np1 vmd vvi av dt n2 pp-f dt n1: crd np1.
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3. Regnando, Thirdly, it takes possession like the strong man : then whose are we vntill a stronger come, and cast him out:
3. Regnando, Thirdly, it Takes possession like the strong man: then whose Are we until a Stronger come, and cast him out:
crd np1, ord, pn31 vvz n1 av-j dt j n1: cs r-crq vbr pns12 p-acp dt jc vvb, cc vvd pno31 av:
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thus the wicked they decline sinne per omnes casus.
thus the wicked they decline sin per omnes casus.
av dt j pns32 vvb n1 fw-la fw-la fw-la.
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Innominatino per superbiam, in genitiuoper luxuriam, in datiuo per Symoniam, in accusatiuo per detractationem, in vocat•to per adulationem, in ablatiuoper rapinam, and yet for all these, Iezabel and her crew are certainely perswaded, that they can sinne, and not be seene.Innominatino per Superbiam, in genitiuoper luxuriam, in datiuo per Symoniam, in accusatiuo per detractationem, in vocat•to per adulationem, in ablatiuoper rapinam, and yet for all these, Jezebel and her crew Are Certainly persuaded, that they can sin, and not be seen.
np1 fw-la fw-la, p-acp j fw-la, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, p-acp j fw-la, cc av p-acp d d, np1 cc po31 n1 vbr av-j vvn, cst pns32 vmb n1, cc xx vbi vvn.
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1. Sinne groweth in the heart, as the child doth in the wombe:
1. Sin grows in the heart, as the child does in the womb:
crd n1 vvz p-acp dt n1, c-acp dt n1 vdz p-acp dt n1:
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for as the infant hath his increasings, euen by degrees, vntill he come to see the light,
for as the infant hath his increasings, even by Degrees, until he come to see the Light,
c-acp c-acp dt n1 vhz po31 n2-vvg, av p-acp n2, c-acp pns31 vvb pc-acp vvi dt n1,
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and bee borne into the world, according as Iob hath it:
and be born into the world, according as Job hath it:
cc vbi vvn p-acp dt n1, vvg p-acp np1 vhz pn31:
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Thou hast powred me out as milke, and turned me into curds like cheese, thou hast clothed mee with skinne and flesh, thou hast ioyned mee together with bones and sinewes. Thou hast poured me out as milk, and turned me into curds like cheese, thou hast clothed me with skin and Flesh, thou hast joined me together with bones and sinews.
pns21 vh2 vvn pno11 av p-acp n1, cc vvd pno11 p-acp n2 j n1, pns21 vh2 vvn pno11 p-acp n1 cc n1, pns21 vh2 vvn pno11 av p-acp n2 cc n2.
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So is it with the vngodly man, his beginnings were but euill imaginations, which hee neuer resisted,
So is it with the ungodly man, his beginnings were but evil Imaginations, which he never resisted,
av vbz pn31 p-acp dt j n1, po31 n2 vbdr p-acp j-jn n2, r-crq pns31 av-x vvd,
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then afterwards out of the abundance of his heart his mouth spake, either falsely, furiously,
then afterwards out of the abundance of his heart his Mouth spoke, either falsely, furiously,
av av av pp-f dt n1 pp-f po31 n1 po31 n1 vvd, av-d av-j, av-j,
(9) part (DIV2)
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or fainedly, which he neuer repented, and then at length he becomes all these, and acts any part of wickednesse whatsoeuer.
or fainedly, which he never repented, and then At length he becomes all these, and acts any part of wickedness whatsoever.
cc av-j, r-crq pns31 av-x vvd, cc av p-acp n1 pns31 vvz d d, cc vvz d n1 pp-f n1 r-crq.
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The iudgements of God are vpon such men, as neuer made conscience of lesser sinnes, by meanes whereof they are at length giuen ouer to a reprobate sense,
The Judgments of God Are upon such men, as never made conscience of lesser Sins, by means whereof they Are At length given over to a Reprobate sense,
dt n2 pp-f np1 vbr p-acp d n2, c-acp av-x vvd n1 pp-f jc n2, p-acp n2 c-crq pns32 vbr p-acp n1 vvn a-acp p-acp dt j-jn n1,
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and become past feeling, which the Apostle notes , that as they haue not regarded to know God,
and become passed feeling, which the Apostle notes, that as they have not regarded to know God,
cc vvi p-acp n1, r-crq dt n1 vvz, cst c-acp pns32 vhb xx vvn pc-acp vvi np1,
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so the Lord hath giuen them vp to their owne hearts lusts to worke all maner of wickednesse:
so the Lord hath given them up to their own hearts Lustiest to work all manner of wickedness:
av dt n1 vhz vvn pno32 a-acp p-acp po32 d n2 n2 pc-acp vvi d n1 pp-f n1:
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and this comes first of all by the little or no account that we make of sinne, at first:
and this comes First of all by the little or no account that we make of sin, At First:
cc d vvz ord pp-f d p-acp dt j cc dx n1 cst pns12 vvb pp-f n1, p-acp ord:
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this, as that father noteth vpon the point of excusing or extenuating sinne, when sinne is found out,
this, as that father notes upon the point of excusing or extenuating sin, when sin is found out,
d, c-acp cst n1 vvz p-acp dt n1 pp-f vvg cc j-vvg n1, c-crq n1 vbz vvn av,
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and the question is, who hath, done it? the sinner answereth, Nonfaeci, if that will not serue the turne but that it be proued,
and the question is, who hath, done it? the sinner Answers, Nonfaeci, if that will not serve the turn but that it be proved,
cc dt n1 vbz, r-crq vhz, vdn pn31? dt n1 vvz, np1, cs d vmb xx vvi dt n1 cc-acp cst pn31 vbb vvn,
(9) part (DIV2)
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then tis turned, Si faeci non male faeci, if the euill be proued, then it is translated, si male faeci, non multum male, if the qualitie and quantitie be proued,
then this turned, Si faeci non male faeci, if the evil be proved, then it is translated, si male faeci, non multum male, if the quality and quantity be proved,
av pn31|vbz vvn, fw-mi fw-fr fw-fr n-jn fw-fr, cs dt j-jn vbi vvn, cs pn31 vbz vvn, fw-la n-jn fw-fr, fw-fr fw-la j-jn, cs dt n1 cc n1 vbb vvn,
(9) part (DIV2)
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then it hath a fourth euasion, si multum male, non male intentione:
then it hath a fourth evasion, si multum male, non male intention:
cs pn31 vhz dt ord n1, fw-la fw-la j-jn, fw-fr j-jn n1:
(9) part (DIV2)
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if good or euill intents bee by diuinitie confuted, then our last refuge is, aliena tamenfaeci perswasione, and thus we spin out iniquitie and giue it sucke from such a brest of mainetenance and excuse,
if good or evil intents be by divinity confuted, then our last refuge is, Aliena tamenfaeci perswasione, and thus we spin out iniquity and give it suck from such a breast of maintenance and excuse,
cs j cc j-jn n2 vbi p-acp n1 vvn, cs po12 ord n1 vbz, fw-la fw-la n1, cc av pns12 vvb av n1 cc vvi pn31 vvi p-acp d dt n1 pp-f n1 cc n1,
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as if it were very lawfull to doe euill.
as if it were very lawful to do evil.
c-acp cs pn31 vbdr av j pc-acp vdi j-jn.
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Let vs therefore descend vnto the life of this doctrine & that is to shew our vses and applications.
Let us Therefore descend unto the life of this Doctrine & that is to show our uses and applications.
vvb pno12 av vvi p-acp dt n1 pp-f d n1 cc d vbz pc-acp vvi po12 n2 cc n2.
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Vses.
Uses.
vvz.
(10) part (DIV2)
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1. All these proofes, reasons, examples and illustrations doe eccho foorth vnto vs this first vse, Principijs obsta: looke to the beginning of euil, kill sinne in the neast,
1. All these proofs, Reasons, Examples and illustrations do echo forth unto us this First use, Principijs obsta: look to the beginning of evil, kill sin in the nest,
crd av-d d n2, n2, n2 cc n2 vdb vvi av p-acp pno12 d ord n1, fw-la fw-la: vvb p-acp dt n-vvg pp-f j-jn, vvb n1 p-acp dt n1,
(10) part (DIV2)
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before it bringeth foorth, for it hath a cursed ofspring, thou must set a watch ouer thy mouth,
before it brings forth, for it hath a cursed offspring, thou must Set a watch over thy Mouth,
c-acp pn31 vvz av, c-acp pn31 vhz dt j-vvn n1, pns21 vmb vvi dt n1 p-acp po21 n1,
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as Dauid saith, thou must make a couenant with thine eies : thou must examine thine hart :
as David Says, thou must make a Covenant with thine eyes: thou must examine thine heart:
c-acp np1 vvz, pns21 vmb vvi dt n1 p-acp po21 n2: pns21 vmb vvi po21 n1:
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if it be a proud hart at the first, it wil after spawne foorth into a false heart,
if it be a proud heart At the First, it will After spawn forth into a false heart,
cs pn31 vbb dt j n1 p-acp dt ord, pn31 vmb p-acp n1 av p-acp dt j n1,
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if become a false heart, it will not bee long, before it be a cruell heart:
if become a false heart, it will not be long, before it be a cruel heart:
cs vvi dt j n1, pn31 vmb xx vbi j, c-acp pn31 vbb dt j n1:
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if it grow to be a cruel heart, a little time will make it a hard heart,
if it grow to be a cruel heart, a little time will make it a hard heart,
cs pn31 vvb pc-acp vbi dt j n1, dt j n1 vmb vvi pn31 dt j n1,
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if it be hardened, then surely the next degree must needs be a reprobate sense, the very iudgement, that God suffers the most vngodly to fall into:
if it be hardened, then surely the next degree must needs be a Reprobate sense, the very judgement, that God suffers the most ungodly to fallen into:
cs pn31 vbb vvn, av av-j dt ord n1 vmb av vbi dt j-jn n1, dt j n1, cst np1 vvz dt av-ds j pc-acp vvi p-acp:
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O then stay the beginnings of wickednesse, and follow the deuine counsell of thy Christ, who wisheth thee to look vnto thy members,
Oh then stay the beginnings of wickedness, and follow the divine counsel of thy christ, who wishes thee to look unto thy members,
uh av vvi dt n2 pp-f n1, cc vvi dt j-jn n1 pp-f po21 np1, r-crq vvz pno21 pc-acp vvi p-acp po21 n2,
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and if thine eie offend thee, to pluck it out, if thy hand offend thee, to cut it off, that is, cut or take away that sinne, that groweth by meanes of thine eie or thy hand,
and if thine eye offend thee, to pluck it out, if thy hand offend thee, to Cut it off, that is, Cut or take away that sin, that grows by means of thine eye or thy hand,
cc cs po21 n1 vvi pno21, pc-acp vvi pn31 av, cs po21 n1 vvi pno21, pc-acp vvi pn31 a-acp, cst vbz, vvn cc vvi av d n1, cst vvz p-acp n2 pp-f po21 n1 cc po21 n1,
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and doe it in time, least with the leprosie it run further and further.
and do it in time, lest with the leprosy it run further and further.
cc vdb pn31 p-acp n1, cs p-acp dt n1 pn31 vvi av-jc cc av-jc.
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Amongst the many diseases, or maladies that happen vnto mans body, there is one that they call by the name of Gangren, which doth affect altogether the ioynts,
among the many diseases, or maladies that happen unto men body, there is one that they call by the name of Gangrene, which does affect altogether the Joints,
p-acp dt d n2, cc n2 cst vvb p-acp ng1 n1, pc-acp vbz pi cst pns32 vvb p-acp dt n1 pp-f n1, q-crq vdz vvi av dt n2,
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and the present remedy thereof is immediatly to cut off that first ioint, which is first affected,
and the present remedy thereof is immediately to Cut off that First joint, which is First affected,
cc dt j n1 av vbz av-j pc-acp vvi a-acp d ord j, r-crq vbz ord vvn,
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or else it presently taketh another, and so from that vnto a third, vnlesse it be thus ordered by decision:
or Else it presently Takes Another, and so from that unto a third, unless it be thus ordered by decision:
cc av pn31 av-j vvz j-jn, cc av p-acp cst p-acp dt ord, cs pn31 vbb av vvn p-acp n1:
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this is the nature of sinne, which vnlesse it bee cut off in the motion, proceedeth vnto the action, from the action vnto delectation, from delectation vnto assuefaction or custome, from that vnto a habite neuer to bee remooued, a dangerous leprosie, both for infection and dispersion,
this is the nature of sin, which unless it be Cut off in the motion, Proceedeth unto the actium, from the actium unto delectation, from delectation unto assuefaction or custom, from that unto a habit never to be removed, a dangerous leprosy, both for infection and dispersion,
d vbz dt n1 pp-f n1, r-crq cs pn31 vbb vvn a-acp p-acp dt n1, vvz p-acp dt n1, p-acp dt n1 p-acp n1, p-acp n1 p-acp n1 cc n1, p-acp cst p-acp dt n1 av-x pc-acp vbi vvn, dt j n1, av-d p-acp n1 cc n1,
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vnlesse there be a timely preuention.
unless there be a timely prevention.
cs pc-acp vbi dt j n1.
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Let this bee considered in all our temptations vnto sinne, if it be vnto stealth, we begin with a pin,
Let this be considered in all our temptations unto sin, if it be unto stealth, we begin with a pin,
vvb d vbi vvn p-acp d po12 n2 p-acp n1, cs pn31 vbb p-acp n1, pns12 vvb p-acp dt n1,
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then a point, then a shilling, then a pound, at length any thing:
then a point, then a shilling, then a pound, At length any thing:
cs dt n1, cs dt n1, cs dt n1, p-acp n1 d n1:
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O let the young thiefe take heede of an olde iudgement, vnlesse hee repent and leaue that sinne.
Oh let the young thief take heed of an old judgement, unless he Repent and leave that sin.
uh vvb dt j n1 vvb n1 pp-f dt j n1, cs pns31 vvb cc vvi d n1.
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It may bee they haue escaped many times and that emboldens them, but hee that leades them will neuer leaue them,
It may be they have escaped many times and that emboldens them, but he that leads them will never leave them,
pn31 vmb vbi pns32 vhb vvn d n2 cc d vvz pno32, cc-acp pns31 cst vvz pno32 vmb av-x vvi pno32,
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vntill they are left vnto the law both of God and man, vnles they stay these beginnings by true touch of conscience.
until they Are left unto the law both of God and man, unless they stay these beginnings by true touch of conscience.
c-acp pns32 vbr vvn p-acp dt n1 av-d pp-f np1 cc n1, cs pns32 vvb d n2 p-acp j n1 pp-f n1.
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The adulterer doth not presently fall vpon the bed to commit wickednesse, but first his eye sends a message to his heart, his heart giues consent vnto the action,
The adulterer does not presently fallen upon the Bed to commit wickedness, but First his eye sends a message to his heart, his heart gives consent unto the actium,
dt n1 vdz xx av-j vvi p-acp dt n1 pc-acp vvi n1, p-acp ord po31 n1 vvz dt n1 p-acp po31 n1, po31 n1 vvz n1 p-acp dt n1,
(10) part (DIV2)
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and then the time and place, purpose is concluded, whereas if the eye went single the whole body would haue bene single and that first restraint, would cut off the cursed consequents that alwaies do proceede from that sinne.
and then the time and place, purpose is concluded, whereas if the eye went single the Whole body would have be single and that First restraint, would Cut off the cursed consequents that always do proceed from that sin.
cc av dt n1 cc n1, n1 vbz vvn, cs cs dt n1 vvd j dt j-jn n1 vmd vhi vbn j cc cst ord n1, vmd vvi a-acp dt j-vvn n2-j cst av vdb vvi p-acp d n1.
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The lyar, who kills his owne soule and vents falshoods of al sorts, sometimes to destroy a Brother,
The liar, who kills his own soul and vents falsehoods of all sorts, sometime to destroy a Brother,
dt n1, r-crq vvz po31 d n1 cc vvz n2 pp-f d n2, av pc-acp vvi dt n1,
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as these false witnesses did against Naboath, sometimes out of their pretended charitie to saue anger,
as these false Witnesses did against Naboath, sometime out of their pretended charity to save anger,
c-acp d j n2 vdd p-acp j, av av pp-f po32 j-vvn n1 pc-acp vvi n1,
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or preuent displeasure, sometimes out of the olde wiues Calender, tell strange and merrie lyes, fables of great antiquitie and no lesse iniquitie, all these lies had their beginning, which should haue beene suppressed at the first,
or prevent displeasure, sometime out of the old wives Calendar, tell strange and merry lies, fables of great antiquity and no less iniquity, all these lies had their beginning, which should have been suppressed At the First,
cc vvi n1, av av pp-f dt j ng1 n1, vvb j cc j n2, n2 pp-f j n1 cc dx dc n1, d d n2 vhd po32 n1, r-crq vmd vhi vbn vvn p-acp dt ord,
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but for want thereof maketh the ingredient so perfect, that a man cannot beleeue one word, that commeth out of his mouth,
but for want thereof makes the ingredient so perfect, that a man cannot believe one word, that comes out of his Mouth,
cc-acp p-acp n1 av vvz dt n1 av j, cst dt n1 vmbx vvi crd n1, cst vvz av pp-f po31 n1,
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and if it happen that such a man speake truth which is but sildome, yet it is not beleeued,
and if it happen that such a man speak truth which is but seldom, yet it is not believed,
cc cs pn31 vvi cst d dt n1 vvb n1 r-crq vbz p-acp av, av pn31 vbz xx vvn,
(10) part (DIV2)
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and it is iust vpon a lyer speaking trueth, but sildome neuer to be beleeued.
and it is just upon a liar speaking truth, but seldom never to be believed.
cc pn31 vbz j p-acp dt n1 vvg n1, cc-acp av av-x pc-acp vbi vvn.
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O then season thy mouth at first with trueth, for thy God is a God of trueth,
O then season thy Mouth At First with truth, for thy God is a God of truth,
sy av n1 po21 n1 p-acp ord p-acp n1, p-acp po21 n1 vbz dt n1 pp-f n1,
(10) part (DIV2)
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and in that thou hast not preuented this sinne in time, thou hast lost thy birth-right for the lyars cannot call God their Father,
and in that thou hast not prevented this sin in time, thou hast lost thy birthright for the liars cannot call God their Father,
cc p-acp cst pns21 vh2 xx vvn d n1 p-acp n1, pns21 vh2 vvn po21 n1 p-acp dt n2 vmbx vvi np1 po32 n1,
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for they haue a father by themselues, euen the diuell, who is the father of lies ;
for they have a father by themselves, even the Devil, who is the father of lies;
c-acp pns32 vhb dt n1 p-acp px32, av-j dt n1, r-crq vbz dt n1 pp-f vvz;
(10) part (DIV2)
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stay therefore these beginnings, lest the latter end proue fearefull vnto thee: for thou canst not shake of these things when thou wilt;
stay Therefore these beginnings, lest the latter end prove fearful unto thee: for thou Canst not shake of these things when thou wilt;
vvb av d n2, cs dt d n1 vvi j p-acp pno21: c-acp pns21 vm2 xx vvi pp-f d n2 c-crq pns21 vm2;
(10) part (DIV2)
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and therefore doe it when thou mayest: take heede of a custome in euill, for a Blackemoore shall sooner change his hue,
and Therefore do it when thou Mayest: take heed of a custom in evil, for a Blackemoore shall sooner change his hue,
cc av vdb pn31 c-crq pns21 vm2: vvb n1 pp-f dt n1 p-acp j-jn, p-acp dt n1 vmb av-c vvi po31 n1,
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or a Leopard his spots, then they shall euer doe good, that haue been accustomed vnto euill.
or a Leopard his spots, then they shall ever do good, that have been accustomed unto evil.
cc dt n1 po31 n2, cs pns32 vmb av vdi j, cst vhb vbn vvn p-acp n-jn.
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So then let vs conclude this vse, cure the disease in time, before it grow incurable, So then let us conclude this use, cure the disease in time, before it grow incurable,
av av vvb pno12 vvi d n1, vvb dt n1 p-acp n1, c-acp pn31 vvb j,
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whether it be pride, enuie, slander, disobedience, deceit, oppression, reuenge, prophanenesse, adulteries, falshoods, murmurings, treacherous practises, or the like:
whither it be pride, envy, slander, disobedience, deceit, oppression, revenge, profaneness, adulteries, falsehoods, murmurings, treacherous practises, or the like:
cs pn31 vbb n1, n1, n1, n1, n1, n1, n1, n1, n2, n2, n2, j n2, cc dt j:
(10) part (DIV2)
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clense thy heart in time, lest thou become incorrigible and inconuertible, which must needes be damnable in the latter end.
cleanse thy heart in time, lest thou become incorrigible and inconuertible, which must needs be damnable in the latter end.
vvb po21 n1 p-acp n1, cs pns21 vvb j cc j, r-crq vmb av vbi j p-acp dt d n1.
(10) part (DIV2)
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Ʋse 2.Ʋse 2.
j crd
(11) part (DIV2)
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This serues to display the diuels hatred vnto mankind, who doth not onely seeke like a Lion, whom to deuoure,
This serves to display the Devils hatred unto mankind, who does not only seek like a lion, whom to devour,
d vvz pc-acp vvi dt n2 n1 p-acp n1, r-crq vdz xx av-j vvi av-j dt n1, ro-crq pc-acp vvi,
(11) part (DIV2)
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but also is alwaies tempting vs to deuoure one another, as here Iezabel hath nothing to ease her stomack withall, but blood and reuenge:
but also is always tempting us to devour one Another, as Here Jezebel hath nothing to ease her stomach withal, but blood and revenge:
cc-acp av vbz av j-vvg pno12 pc-acp vvi crd j-jn, c-acp av np1 vhz pix pc-acp vvi po31 n1 av, cc-acp n1 cc n1:
(11) part (DIV2)
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thus we deuoure one another, as if man, who is created after the Image of God, were of no more account,
thus we devour one Another, as if man, who is created After the Image of God, were of no more account,
av pns12 vvb pi j-jn, c-acp cs n1, r-crq vbz vvn p-acp dt n1 pp-f np1, vbdr pp-f dx dc n1,
(11) part (DIV2)
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but presently vpon our priuat discontentments and grudges, to butcher them vp, as if we were Canibals,
but presently upon our private discontentments and grudges, to butcher them up, as if we were Cannibals,
cc-acp av-j p-acp po12 j n2 cc n2, pc-acp vvi pno32 a-acp, c-acp cs pns12 vbdr n2,
(11) part (DIV2)
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euen to feede vpon our brethren and to drinke vp their blood, as it were in boules.
even to feed upon our brothers and to drink up their blood, as it were in bouls.
av-j pc-acp vvi p-acp po12 n2 cc pc-acp vvi a-acp po32 n1, c-acp pn31 vbdr p-acp n2.
(11) part (DIV2)
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Hence it is, that if any man stand in our way, or in our light, wee conclude him presentlie,
Hence it is, that if any man stand in our Way, or in our Light, we conclude him presently,
av pn31 vbz, cst cs d n1 vvb p-acp po12 n1, cc p-acp po12 n1, pns12 vvb pno31 av-j,
(11) part (DIV2)
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and either by potion, or some other sinister practise, wee pronounce him dead, so little account doe wee make of that blood, which is so pretious in the eyes of God:
and either by potion, or Some other sinister practice, we pronounce him dead, so little account do we make of that blood, which is so precious in the eyes of God:
cc d p-acp n1, cc d j-jn j n1, pns12 vvb pno31 j, av j n1 vdb pns12 vvb pp-f d n1, r-crq vbz av j p-acp dt n2 pp-f np1:
(11) part (DIV2)
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thus wee fall one vpon another, vpon a displeasure, as Caine doth vpon Abel , and ease our stomacks and haue our desires, forgetting that blood must haue blood,
thus we fallen one upon Another, upon a displeasure, as Cain does upon Abel, and ease our stomachs and have our Desires, forgetting that blood must have blood,
av pns12 vvb pi p-acp n-jn, p-acp dt n1, c-acp np1 vdz p-acp np1, cc vvi po12 n2 cc vhb po12 n2, vvg d n1 vmb vhi n1,
(11) part (DIV2)
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and that it cries for vengeance against vs: this is the Diuels mallice against vs, who stirres vppe after this manner.
and that it cries for vengeance against us: this is the Devils malice against us, who stirs up After this manner.
cc cst pn31 vvz p-acp n1 p-acp pno12: d vbz dt ng1 n1 p-acp pno12, r-crq n2 a-acp p-acp d n1.
(11) part (DIV2)
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Wilt thou endure and pocket vp these wronges, wilt thou bee accounted base minded, and wilt not maintaine thy reputation? this is rhetorique,
Wilt thou endure and pocket up these wrongs, wilt thou be accounted base minded, and wilt not maintain thy reputation? this is rhetoric,
vm2 pns21 vvi cc vvi a-acp d n2-jn, vm2 pns21 vbi vvn j j-vvn, cc vm2 xx vvi po21 n1? d vbz n1,
(11) part (DIV2)
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and the rule is, that the lie deserueth the stabbe:
and the Rule is, that the lie deserves the stab:
cc dt n1 vbz, cst dt n1 vvz dt n1:
(11) part (DIV2)
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that it is honourable and the tryall of an Heroicall spirite to enter into single combate,
that it is honourable and the trial of an Heroical Spirit to enter into single combat,
cst pn31 vbz j cc dt n1 pp-f dt j n1 pc-acp vvi p-acp j n1,
(11) part (DIV2)
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and their honour is their life, and these Maximes maketh them like fierce Tigers one against another,
and their honour is their life, and these Maxims makes them like fierce Tigers one against Another,
cc po32 n1 vbz po32 n1, cc d n2 vvz pno32 av-j j n2 pi p-acp n-jn,
(11) part (DIV2)
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so cruell are wee growne, so dangerous the times, as that Ieremies caution may well bee our obseruation for our latter times, Take you heede euerie one of his neighbour,
so cruel Are we grown, so dangerous the times, as that Jeremiahs caution may well be our observation for our latter times, Take you heed every one of his neighbour,
av j vbr pns12 vvn, av j dt n2, c-acp d np1 n1 vmb av vbi po12 n1 p-acp po12 d n2, vvb pn22 n1 d crd pp-f po31 n1,
(11) part (DIV2)
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and trust you not in any Brother for they will vtterly supplant and destroy one another.
and trust you not in any Brother for they will utterly supplant and destroy one Another.
cc vvb pn22 xx p-acp d n1 c-acp pns32 vmb av-j vvi cc vvi pi j-jn.
(11) part (DIV2)
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Thus vindicta, vindicta, is our cōmon place among the common people, yea, nobler brests haue been set on fire with reuenge,
Thus Vindictae, Vindictae, is our Common place among the Common people, yea, Nobler breasts have been Set on fire with revenge,
av fw-la, fw-la, vbz po12 j n1 p-acp dt j n1, uh, jc n2 vhb vbn vvn p-acp n1 p-acp n1,
(11) part (DIV2)
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as if the blood and death of innocents would not as wel cry for vengeance against them, as against other men:
as if the blood and death of Innocents would not as well cry for vengeance against them, as against other men:
c-acp cs dt n1 cc n1 pp-f n2-jn vmd xx c-acp av vvi p-acp n1 p-acp pno32, c-acp p-acp j-jn n2:
(11) part (DIV2)
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but he that lookes into the booke of God finds, that the greater the offender is in this kind, the greater the punishment hath bin, not one of Ahabs house shall bee left to make water against the wall,
but he that looks into the book of God finds, that the greater the offender is in this kind, the greater the punishment hath been, not one of Ahabs house shall be left to make water against the wall,
cc-acp pns31 cst vvz p-acp dt n1 pp-f np1 vvz, cst dt jc dt n1 vbz p-acp d n1, dt jc dt n1 vhz vbn, xx pi pp-f vvz n1 vmb vbi vvn pc-acp vvi n1 p-acp dt n1,
(11) part (DIV2)
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and as for Iezabel her selfe, the very dogs shall licke their lips after her blood, and be glutted with it;
and as for Jezebel her self, the very Dogs shall lick their lips After her blood, and be glutted with it;
cc c-acp p-acp np1 po31 n1, dt j n2 vmb vvi po32 n2 p-acp po31 n1, cc vbi vvn p-acp pn31;
(11) part (DIV2)
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let this therefore, but especially the feare of the Lord temper our passions, & so guide our vnderstandings, that we giue not place vnto the diuell, in these so deadly and damnable enterprizes.
let this Therefore, but especially the Fear of the Lord temper our passion, & so guide our understandings, that we give not place unto the Devil, in these so deadly and damnable Enterprises.
vvb d av, cc-acp av-j dt n1 pp-f dt n1 vvb po12 n2, cc av vvb po12 n2, cst pns12 vvb xx n1 p-acp dt n1, p-acp d av j cc j vvz.
(11) part (DIV2)
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Vse 3.Use 3.
vvb crd
(12) part (DIV2)
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This serues for our animaduersion, as concerning the condition of them that thus proceede in the degrees of finne,
This serves for our animadversion, as Concerning the condition of them that thus proceed in the Degrees of fin,
d vvz p-acp po12 n1, c-acp vvg dt n1 pp-f pno32 cst av vvi p-acp dt n2 pp-f n1,
(12) part (DIV2)
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surely their iudgement sleepeth not, but increaseth as their sins are enlarged, Hell is said to be enlarged with these augmentators,
surely their judgement Sleepeth not, but increases as their Sins Are enlarged, Hell is said to be enlarged with these augmentators,
av-j po32 n1 vvz xx, cc-acp vvz p-acp po32 n2 vbr vvn, n1 vbz vvn pc-acp vbi vvn p-acp d n2,
(12) part (DIV2)
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for they are vpon the skore, and it runs vpon the reckoning, vntill the Lord come to render vnto euery man according to his works, the mercifull Aduocate Iesus Christ the righteous pleadeth the causes of all penitent sinners :
for they Are upon the score, and it runs upon the reckoning, until the Lord come to render unto every man according to his works, the merciful Advocate Iesus christ the righteous pleads the Causes of all penitent Sinners:
c-acp pns32 vbr p-acp dt n1, cc pn31 vvz p-acp dt n-vvg, c-acp dt n1 vvb pc-acp vvi p-acp d n1 vvg p-acp po31 n2, dt j n1 np1 np1 dt j vvz dt n2 pp-f d j-jn n2:
(12) part (DIV2)
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but these men in their hearts that cannot repent, heape vnto themselues wrath against the day of wrath,
but these men in their hearts that cannot Repent, heap unto themselves wrath against the day of wrath,
cc-acp d n2 p-acp po32 n2 cst vmbx vvi, vvb p-acp px32 n1 p-acp dt n1 pp-f n1,
(12) part (DIV2)
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and declaration of the vengeance and iudgement of God, who, as the Apostle saith, will render it vnto them . This is a fearefull condition:
and declaration of the vengeance and judgement of God, who, as the Apostle Says, will render it unto them. This is a fearful condition:
cc n1 pp-f dt n1 cc n1 pp-f np1, r-crq, c-acp dt n1 vvz, vmb vvi pn31 p-acp pno32. d vbz dt j n1:
(12) part (DIV2)
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for if euery sinne in his owne nature deserue death, and that is the wages of it :
for if every sin in his own nature deserve death, and that is the wages of it:
c-acp cs d n1 p-acp po31 d n1 vvi n1, cc d vbz dt n2 pp-f pn31:
(12) part (DIV2)
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how then shall these men answere the many thousand sins that haue been committed by them without feeling.
how then shall these men answer the many thousand Sins that have been committed by them without feeling.
c-crq av vmb d n2 vvb dt d crd n2 cst vhb vbn vvn p-acp pno32 p-acp vvg.
(12) part (DIV2)
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The Apostle shewes, that the destruction of such men sleepeth not: The Lord will awaken vnto them, and suddenly come with the account:
The Apostle shows, that the destruction of such men Sleepeth not: The Lord will awaken unto them, and suddenly come with the account:
dt n1 vvz, cst dt n1 pp-f d n2 vvz xx: dt n1 vmb vvi p-acp pno32, cc av-j vvn p-acp dt n1:
(12) part (DIV2)
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they haue beene long inthe action, but their destruction shall sweepe them away in a moment,
they have been long Inthe actium, but their destruction shall sweep them away in a moment,
pns32 vhb vbn av-j n1 n1, cc-acp po32 n1 vmb vvi pno32 av p-acp dt n1,
(12) part (DIV2)
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and their confusion must be of longer continuance:
and their confusion must be of longer Continuance:
cc po32 n1 vmb vbi pp-f jc n1:
(12) part (DIV2)
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for as they haue beene continuall transgressors, so must they be continually tormented with flames vnquenchable, with horror vnspeakable,
for as they have been continual transgressors, so must they be continually tormented with flames unquenchable, with horror unspeakable,
c-acp c-acp pns32 vhb vbn j n2, av vmb pns32 vbb av-j vvn p-acp n2 j, p-acp n1 j-u,
(12) part (DIV2)
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loe thus they stand, or rather fall, who doe not thinke our God is iust to recompence their wickednesse.
lo thus they stand, or rather fallen, who do not think our God is just to recompense their wickedness.
uh av pns32 vvb, cc av-c vvi, q-crq vdb xx vvi po12 n1 vbz j pc-acp vvi po32 n1.
(12) part (DIV2)
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When they are ripe, or rather rotten in their sinnes, then comes the dreadfull haruest, they shall bee serued as God threatneth the Amorites;
When they Are ripe, or rather rotten in their Sins, then comes the dreadful harvest, they shall be served as God threatens the amorites;
c-crq pns32 vbr j, cc av-c vvn p-acp po32 n2, av vvz dt j n1, pns32 vmb vbi vvn p-acp np1 vvz dt np1;
(12) part (DIV2)
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When they haue filled vp the measure of their sinnes, then shall they be rooted out, saith the Lord. When they have filled up the measure of their Sins, then shall they be rooted out, Says the Lord.
c-crq pns32 vhb vvn a-acp dt n1 pp-f po32 n2, av vmb pns32 vbi vvn av, vvz dt n1.
(12) part (DIV2)
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This is the same which was declared vnto Amos in a Vision, where hee saw a basket of Sommer fruite, whereby is meant ripenesse,
This is the same which was declared unto Amos in a Vision, where he saw a basket of Summer fruit, whereby is meant ripeness,
d vbz dt d r-crq vbds vvn p-acp np1 p-acp dt n1, c-crq pns31 vvd dt n1 pp-f n1 n1, c-crq vbz vvn n1,
(12) part (DIV2)
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or the time that the fruite should be gathered;
or the time that the fruit should be gathered;
cc dt n1 cst dt n1 vmd vbi vvn;
(12) part (DIV2)
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Now saith the Lord, the end is come, I will passe by this people no more. Now Says the Lord, the end is come, I will pass by this people no more.
av vvz dt n1, dt n1 vbz vvn, pns11 vmb vvi p-acp d n1 av-dx av-dc.
(12) part (DIV2)
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Let this be considered, O yee men of earth, the God of heauen will not be mocked,
Let this be considered, Oh ye men of earth, the God of heaven will not be mocked,
vvb d vbi vvn, uh pn22 n2 pp-f n1, dt n1 pp-f n1 vmb xx vbi vvn,
(12) part (DIV2)
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and therfore be not you deceiued, whatsoeuer sins are newly committed, doe not thinke the old sinnes are forgotten,
and Therefore be not you deceived, whatsoever Sins Are newly committed, do not think the old Sins Are forgotten,
cc av vbb xx pn22 vvn, r-crq n2 vbr av-j vvd, vdb xx vvi dt j n2 vbr vvn,
(12) part (DIV2)
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vnlesse thou be a new man, then thy sins of old shall not be imputed vnto thee :
unless thou be a new man, then thy Sins of old shall not be imputed unto thee:
cs pns21 vbb dt j n1, cs po21 n2 pp-f j vmb xx vbi vvn p-acp pno21:
(12) part (DIV2)
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otherwise it will goe hard against vs, vnlesse that garment of righteousnesse couer vs, the Lord will write bitter things against vs,
otherwise it will go hard against us, unless that garment of righteousness cover us, the Lord will write bitter things against us,
av pn31 vmb vvi av-j p-acp pno12, cs d n1 pp-f n1 vvb pno12, dt n1 vmb vvi j n2 p-acp pno12,
(12) part (DIV2)
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and make vs to possesse the iniquities of our youth.
and make us to possess the iniquities of our youth.
cc vvb pno12 pc-acp vvi dt n2 pp-f po12 n1.
(12) part (DIV2)
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Seeing the wicked grow worse and worse, let the righteous worke by contraries, let them grow better and better from grace to grace, from vertue to vertue. Seeing the wicked grow Worse and Worse, let the righteous work by contraries, let them grow better and better from grace to grace, from virtue to virtue.
vvg dt j vvi av-jc cc av-jc, vvb dt j n1 p-acp n2-jn, vvb pno32 vvi jc cc jc p-acp n1 pc-acp vvi, p-acp n1 p-acp n1.
(12) part (DIV2)
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Let them proceed in goodnes, as the other doe in wickednesse:
Let them proceed in Goodness, as the other doe in wickedness:
vvb pno32 vvi p-acp n1, p-acp dt j-jn n1 p-acp n1:
(12) part (DIV2)
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let them bee the Lords Graduates, and proceede in that famous Vniuersitie of Sion, euen in the Church of God:
let them be the lords Graduates, and proceed in that famous university of Sion, even in the Church of God:
vvb pno32 vbi dt n2 vvz, cc vvi p-acp d j n1 pp-f np1, av p-acp dt n1 pp-f np1:
(12) part (DIV2)
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of this proceeding, the Propher Dauid speaketh in the Psalms;
of this proceeding, the Propher David speaks in the Psalms;
pp-f d n-vvg, dt n1 np1 vvz p-acp dt n2;
(12) part (DIV2)
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The righteous grow from strength to strength, vntill they appeare before God in Sion, there they are to bee presented, The righteous grow from strength to strength, until they appear before God in Sion, there they Are to be presented,
dt j vvi p-acp n1 p-acp n1, c-acp pns32 vvb p-acp np1 p-acp np1, a-acp pns32 vbr pc-acp vbi vvn,
(12) part (DIV2)
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and there it is, that they shall bee eternized:
and there it is, that they shall be eternized:
cc a-acp pn31 vbz, cst pns32 vmb vbi vvn:
(12) part (DIV2)
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let them therefore begin with godlines, and ende with golinesse, and they shall not loose their labour,
let them Therefore begin with godliness, and end with golinesse, and they shall not lose their labour,
vvb pno32 av vvi p-acp n1, cc n1 p-acp n1, cc pns32 vmb xx vvi po32 n1,
(12) part (DIV2)
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for it hath the promises both of this life, and the life to come proceede therefore, O you Saints and seruants of the Lord, you feare the Lord, they that doe so, neede to feare nothing else:
for it hath the promises both of this life, and the life to come proceed Therefore, Oh you Saints and Servants of the Lord, you Fear the Lord, they that do so, need to Fear nothing Else:
c-acp pn31 vhz dt n2 d pp-f d n1, cc dt n1 pc-acp vvi vvi av, uh pn22 n2 cc n2 pp-f dt n1, pn22 vvb dt n1, pns32 cst vdb av, vvb pc-acp vvi pix av:
(12) part (DIV2)
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keepe your inheritance, it is farre beyond Naboaths Vineyard, Iezabel shall not hurt you, the gates of hell shall not preuaile against you, the Kingdome of heauen is prepared for you,
keep your inheritance, it is Far beyond Naboaths Vineyard, Jezebel shall not hurt you, the gates of hell shall not prevail against you, the Kingdom of heaven is prepared for you,
vvb po22 n1, pn31 vbz av-j p-acp n2 n1, np1 vmb xx vvi pn22, dt n2 pp-f n1 vmb xx vvi p-acp pn22, dt n1 pp-f n1 vbz vvn p-acp pn22,
(12) part (DIV2)
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and for all those, that loue the comming of the Lord Iesus Christ, to whom with the Father,
and for all those, that love the coming of the Lord Iesus christ, to whom with the Father,
cc p-acp d d, cst vvb dt n-vvg pp-f dt n1 np1 np1, p-acp ro-crq p-acp dt n1,
(12) part (DIV2)
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and the most blessed Spirit, one eternall, immortall, inuisible and God onely wise, be praise and dominion with al glorious ascription, now and for euermore. Amen. FINIS.
and the most blessed Spirit, one Eternal, immortal, invisible and God only wise, be praise and dominion with all glorious ascription, now and for evermore. Amen. FINIS.
cc dt av-ds j-vvn n1, crd j, j, j cc np1 av-j j, vbb n1 cc n1 p-acp d j n1, av cc p-acp av. uh-n. fw-la.
(12) part (DIV2)
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