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¶ Lament.
¶ Lament.
¶ vvi.
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Ierem. CAP. 1. 12. HAue ye no Regard, ô all ye that passe by the way? Consider,
Jeremiah CAP. 1. 12. Have you no Regard, o all you that pass by the Way? Consider,
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and behold, If euer there were sorrow like my Sorrow, which was done vnto me, wherewith the Lord did afflict me in the day of the fiercenesse of his wrath.
and behold, If ever there were sorrow like my Sorrow, which was done unto me, wherewith the Lord did afflict me in the day of the fierceness of his wrath.
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AT the very reading or hearing of which verse, there is none but will presently conceiue, it is the voice of a party in great extremitie. In great extremitie two wayes:
AT the very reading or hearing of which verse, there is none but will presently conceive, it is the voice of a party in great extremity. In great extremity two ways:
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First, In such distresse, as neuer was any, If euer there were sorrow like my sorrow? And then, in that distresse hauing none to regard him: First, In such distress, as never was any, If ever there were sorrow like my sorrow? And then, in that distress having none to regard him:
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Haue ye no regard all ye? To be afflicted, and so afflicted, as none euer was, is very much:Have you no regard all you? To be afflicted, and so afflicted, as none ever was, is very much:
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In that affliction to finde none to respect him or care for him, what can be more? In all our sufferings it is a comfort to vs that wee haue a Sicut: that nothing hath befallen vs,
In that affliction to find none to respect him or care for him, what can be more? In all our sufferings it is a Comfort to us that we have a Sicut: that nothing hath befallen us,
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but such as others haue felt the like:
but such as Others have felt the like:
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But here, Si fuerit sicut? If euer the like were (that is) neuer the like was.
But Here, Si fuerit sicut? If ever the like were (that is) never the like was.
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Againe, in our greatest paines, it is a kind of ease, euen to find some regard.
Again, in our greatest pains, it is a kind of ease, even to find Some regard.
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Naturally we desire it, if we cannot be deliuered, if we cannot be relieued, yet to be pitied:
Naturally we desire it, if we cannot be Delivered, if we cannot be relieved, yet to be pitied:
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It sheweth there be yet some, that are touched with the sense of our miserie, that wish vs well,
It shows there be yet Some, that Are touched with the sense of our misery, that wish us well,
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and would giue vs ease if they could: But this afflicted here, findeth not so much, neither the one nor the other:
and would give us ease if they could: But this afflicted Here, finds not so much, neither the one nor the other:
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but is euen as he were an outcast both of Heauen and Earth. Now verily a heauie case, and worthy to be put in this booke of Lamentations.
but is even as he were an outcast both of Heaven and Earth. Now verily a heavy case, and worthy to be put in this book of Lamentations.
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I demaund then, Of whom speaketh the Prophet this? of himselfe, or of some other? This I finde, there is not any of the ancient writers,
I demand then, Of whom speaks the Prophet this? of himself, or of Some other? This I find, there is not any of the ancient writers,
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but doe apply, yea, in a maner appropriate this speach to our Sauiour Christ, And that this very day, the day of his Passion, (truely termed heere the day of Gods wrath:
but do apply, yea, in a manner Appropriate this speech to our Saviour christ, And that this very day, the day of his Passion, (truly termed Here the day of God's wrath:
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) And wheresoeuer they treat of the Passion, euer this verse commeth in:
) And wheresoever they Treat of the Passion, ever this verse comes in:
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And (to say the trueth) to take the words strictly as they lie, they cannot agree,
And (to say the truth) to take the words strictly as they lie, they cannot agree,
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or be verified of any, but of him, & him only. For though some other, not vnfitly, may bee allowed to say the same words:
or be verified of any, but of him, & him only. For though Some other, not unfitly, may be allowed to say the same words:
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it must be in a qualified sense: for, in full and perfect proprietie of speach, He, and none but he:
it must be in a qualified sense: for, in full and perfect propriety of speech, He, and none but he:
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None can say, (neither Ieremie nor any other) Si fuerit dolor, sicut dolor meus, as Christ can: No day of wrath, like to his day:
None can say, (neither Ieremie nor any other) Si fuerit dolour, sicut dolour meus, as christ can: No day of wrath, like to his day:
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no sorow to be compared to his, (all are short of it,) nor his to any, it exceedeth them all.
no sorrow to be compared to his, (all Are short of it,) nor his to any, it exceeds them all.
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And yet, according to the letter, it can not be denied, but they be set downe by Ieremie, in the person of his own people, being then come to great miserie,
And yet, according to the Letter, it can not be denied, but they be Set down by Ieremie, in the person of his own people, being then come to great misery,
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and of the holy Citie, then layde waste, and desolate by the Chaldaees. What then? Ex Aegypto vocaui Filium meum. Out of Aegypt haue I called my Sonne, was literally spoken of this peopeople too:
and of the holy city, then laid waste, and desolate by the Chaldaees. What then? Ex Egypt vocaui Son meum. Out of Egypt have I called my Son, was literally spoken of this peopeople too:
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yet is by the Euangelist applied to our Sauiour Christ.
yet is by the Evangelist applied to our Saviour christ.
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My God, my God, why hast thou forsaken mee? at the first vttered by Dauid, yet the same words our Sauiour taketh to himselfe,My God, my God, why hast thou forsaken me? At the First uttered by David, yet the same words our Saviour Takes to himself,
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and that more truely and properly, then euer Dauid could:
and that more truly and properly, then ever David could:
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and of those of Dauids, and of these of Ieremies, there is one and the same reason.
and of those of David, and of these of Jeremiahs, there is one and the same reason.
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Of all which the ground is;
Of all which the ground is;
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that correspondence which is between Christ and the Patriarches, Prophets, and People before Christ, of whom the Apostles rule is, Omnia in figura contingebant illis: That they were themselues Types:
that correspondence which is between christ and the Patriarchs, prophets, and People before christ, of whom the Apostles Rule is, Omnia in figura contingebant illis: That they were themselves Types:
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and their suffrings, forerunning figures of the great suffering of the Son of God;
and their sufferings, forerunning figures of the great suffering of the Son of God;
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which maketh Isaaks offering and Iosephs selling, and Israels calling from Aegypt, and that complaint of Dauids, and this of Ieremies, appliable to him;
which makes Isaaks offering and Joseph's selling, and Israel's calling from Egypt, and that complaint of David, and this of Jeremiahs, appliable to him;
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That hee may take them to himselfe, and the Church ascribe them to him, and that in more fitnesse of termes,
That he may take them to himself, and the Church ascribe them to him, and that in more fitness of terms,
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and more fulnesse of trueth, then they were at the first spoken by Dauid, or Ieremie, or any of them all.
and more fullness of truth, then they were At the First spoken by David, or Ieremie, or any of them all.
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And this rule, and the steps of the Fathers proceeding by this rule, are to me a warrant, to expound and apply this verse (as they haue done before,) to the present occasion of this time;
And this Rule, and the steps of the Father's proceeding by this Rule, Are to me a warrant, to expound and apply this verse (as they have done before,) to the present occasion of this time;
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which requireth some such Scripture to bee considered by vs, as doeth belong to his Passion, who this Day powred out his most precious Blood,
which requires Some such Scripture to be considered by us, as doth belong to his Passion, who this Day poured out his most precious Blood,
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as the onely sufficient Price, of the deare purchase of all our Redemptions.
as the only sufficient Price, of the deer purchase of all our Redemptions.
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Be it then to vs, (as to them it was, and as most properly it is) The speech of the Sōne of God,
Be it then to us, (as to them it was, and as most properly it is) The speech of the Son of God,
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as this Day hanging on the Crosse, to a sort of carelesse people, that goe vp and downe without any manner of Regard of these his Sorowes and sufferings, so worthy of all Regard.
as this Day hanging on the Cross, to a sort of careless people, that go up and down without any manner of Regard of these his Sorrows and sufferings, so worthy of all Regard.
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Haue ye no regard? ô all ye that passe by the way, Consider and behold, Have you no regard? o all you that pass by the Way, Consider and behold,
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if euer there were sorrow, like to my Sorrow, which was done vnto me, wherwith the Lord afflicted me in the day of the fiercenesse of his wrath. if ever there were sorrow, like to my Sorrow, which was done unto me, wherewith the Lord afflicted me in the day of the fierceness of his wrath.
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Here is a Complaint, and here is a Request. A complaint, that we haue not:
Here is a Complaint, and Here is a Request. A complaint, that we have not:
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A Request, that we would haue the Paines & Passions of our Sauiour Christ in some Regard.
A Request, that we would have the Pains & Passion of our Saviour christ in Some Regard.
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For first he cōplaineth (and not without cause) Haue ye no regard? And then (as willing to forget their former neglect,
For First he Complaineth (and not without cause) Have you no regard? And then (as willing to forget their former neglect,
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so they will yet doe it) he falleth to entreate, ô consider and behold! And what is that wee should Consider? The Sorrow which hee suffereth: and in it, two things:
so they will yet do it) he falls to entreat, o Consider and behold! And what is that we should Consider? The Sorrow which he suffers: and in it, two things:
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The Qualitie, and the Cause. 1. The Qualitie, Si fuerit sicut: If euer the like were;
The Quality, and the Cause. 1. The Quality, Si fuerit sicut: If ever the like were;
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And that either in respect of Dolor, or Dolor meus. The Sorrow suffered, or the Person suffering. 2. The Cause:
And that either in respect of Dolour, or Dolour meus. The Sorrow suffered, or the Person suffering. 2. The Cause:
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that is God, that in his wrath, in his fierce wrath, doeth all this to Him, which cause will not leaue vs, till it haue led vs to another cause in our selues,
that is God, that in his wrath, in his fierce wrath, doth all this to Him, which cause will not leave us, till it have led us to Another cause in our selves,
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and to another yet in him; All which serue to ripen vs to Regard. These two then specially we are mooued to Regard. 1. Regard is the maine point.
and to Another yet in him; All which serve to ripen us to Regard. These two then specially we Are moved to Regard. 1. Regard is the main point.
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But, because therefore we Regard but faintly, because either we Consider not, or not aright; we are called to consider seriously of them.
But, Because Therefore we Regard but faintly, Because either we Consider not, or not aright; we Are called to Consider seriously of them.
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As if he should say, Regard you not? If you did Consider, you would: if you Considered as you should, you would Regard as you ought.
As if he should say, Regard you not? If you did Consider, you would: if you Considered as you should, you would Regard as you ought.
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Certainely the Passion, if it were throughly Considered, would be duely Regarded. Consider then. So the points are two:
Certainly the Passion, if it were thoroughly Considered, would be duly Regarded. Consider then. So the points Are two:
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The Qualitie, and the Cause of his suffering: and the dueties two: To Consider, and Regard. So to Consider, that we Regard them, & him for them.
The Quality, and the Cause of his suffering: and the duties two: To Consider, and Regard. So to Consider, that we Regard them, & him for them.
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Haue ye no Regard? &c. TO cease this Complaint, and to graunt this Request: we are to Regard:
Have you no Regard? etc. TO cease this Complaint, and to grant this Request: we Are to Regard:
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and that we may Regard, we are to Consider the paines of his Passion.
and that we may Regard, we Are to Consider the pains of his Passion.
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Which, that we may reckon no easie common matter of light moment, to doe, or not doe, as we list:
Which, that we may reckon no easy Common matter of Light moment, to do, or not do, as we list:
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First, a generall stay is made of all passengers, this day.
First, a general stay is made of all passengers, this day.
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For (as it were from his Crosse) doth our Sauiour addresse this his speech to them that goe to and fro, the day of his Passion, without so much as entertaining a thought,
For (as it were from his Cross) does our Saviour address this his speech to them that go to and from, the day of his Passion, without so much as entertaining a Thought,
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or vouchsafing a looke that way. O vos qui transitis! ô you that passe by the way, stay and Consider.
or vouchsafing a look that Way. O vos qui transitis! o you that pass by the Way, stay and Consider.
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To them frameth he this speech, that passe by: To them, and to them all.
To them frameth he this speech, that pass by: To them, and to them all.
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O vos omnes, qui transitis, ô all ye that passe by the way, stay and Consider.O vos omnes, qui transitis, o all you that pass by the Way, stay and Consider.
fw-fr fw-fr fw-la, fw-la fw-la, uh av-d pn22 cst vvb p-acp dt n1, vvb cc vvi.
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Which very stay of his, sheweth it to bee some important matter, in that it is, of all.
Which very stay of his, shows it to be Some important matter, in that it is, of all.
r-crq av vvb pp-f png31, vvz pn31 pc-acp vbi d j n1, p-acp cst pn31 vbz, pp-f d.
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For, as for some to be stayed, and those the greater some, there may be reason;
For, as for Some to be stayed, and those the greater Some, there may be reason;
p-acp, c-acp p-acp d pc-acp vbi vvn, cc d dt jc d, pc-acp vmb vbi n1;
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the most part of those that goe thus to and fro, may well intend it, they haue litle els to doe.
the most part of those that go thus to and from, may well intend it, they have little Else to do.
dt av-ds n1 pp-f d cst vvb av p-acp cc av, vmb av vvi pn31, pns32 vhb j av pc-acp vdi.
(3) part (DIV2)
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But to except none, not some speciall Persons, is hard.
But to except none, not Some special Persons, is hard.
p-acp pc-acp vvi pix, xx d j n2, vbz j.
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What know wee their haste? Their occasions may be such, & so vrgent, as they cannot stay.
What know we their haste? Their occasions may be such, & so urgent, as they cannot stay.
q-crq vvb pns12 po32 n1? po32 n2 vmb vbi d, cc av j, c-acp pns32 vmbx vvi.
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Well, what haste, what businesse soeuer, passe not by, stay though. As much to say, as, Bee they neuer so great, your occasions;
Well, what haste, what business soever, pass not by, stay though. As much to say, as, be they never so great, your occasions;
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they are not, they cannot be so great as this: How vrgent soeuer, this is more, and more to be intended.
they Are not, they cannot be so great as this: How urgent soever, this is more, and more to be intended.
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The Regard of this, is worthy the staying of a iourney. It is worth the Considering of those, that haue neuer so great affaires in hand.
The Regard of this, is worthy the staying of a journey. It is worth the Considering of those, that have never so great affairs in hand.
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So materiall is this sight in his accompt; which serueth to shew the exigence of this duetie.
So material is this sighed in his account; which serveth to show the exigence of this duty.
av j-jn vbz d n1 p-acp po31 n1; r-crq vvz pc-acp vvi dt n1 pp-f d n1.
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But as for this point it needeth not to be stood vpon to vs here at this time:
But as for this point it needs not to be stood upon to us Here At this time:
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we are not going by, we need not to be stayed;
we Are not going by, we need not to be stayed;
pns12 vbr xx vvg p-acp, pns12 vvb xx pc-acp vbi vvn;
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wee haue stayed all other our affaires, to come hither, and here we are all present before God, to haue it set before vs, that wee may consider it. Thither then let vs come.
we have stayed all other our affairs, to come hither, and Here we Are all present before God, to have it Set before us, that we may Consider it. Thither then let us come.
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That which we are called to behold and consider, is his Sorow: And Sorow is a thing, which of it selfe Nature enclineth vs to behold,
That which we Are called to behold and Consider, is his Sorrow: And Sorrow is a thing, which of it self Nature Inclineth us to behold,
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as being our selues in the bodie which may bee one day in the like sorowfull case.
as being our selves in the body which may be one day in the like sorrowful case.
c-acp vbg po12 n2 p-acp dt n1 r-crq vmb vbi crd n1 p-acp dt j j n1.
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Therefore wil euery good eye turne it selfe, and looke vpon them that lye in distresse.
Therefore will every good eye turn it self, and look upon them that lie in distress.
av vmb d j n1 vvi pn31 n1, cc vvi p-acp pno32 cst vvb p-acp n1.
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Those two in the Gospel, that passed by the wounded man, before they passed by him, (though they helped him not as the Samaritane did) yet they looked vpon him as hee lay. Those two in the Gospel, that passed by the wounded man, before they passed by him, (though they helped him not as the Samaritan did) yet they looked upon him as he lay.
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But this partie here, lieth not, he is lift vp, as the Serpent in the wildernes, that vnlesse we turne our eyes away purposely, we can neither will nor chuse, but behold him.
But this party Here, lies not, he is lift up, as the Serpent in the Wilderness, that unless we turn our eyes away purposely, we can neither will nor choose, but behold him.
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But because to Behold, and not to Consider, is but to gaze; And gazing the Angel blameth in the Apostles themselues, wee must doe both:
But Because to Behold, and not to Consider, is but to gaze; And gazing the Angel blameth in the Apostles themselves, we must do both:
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both Behold, and Consider: looke vpon, with the eye of the Body, that is, Beholde; and looke into with the eye of the Mind, that is, Cosider. So saith the Prophet here.
both Behold, and Consider: look upon, with the eye of the Body, that is, Behold; and look into with the eye of the Mind, that is, Consider. So Says the Prophet Here.
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And the very same doeth the Apostle aduise vs to do, First, NONLATINALPHABET, to looke vpon him, (that is, to Behold ) and then NONLATINALPHABET, to thinke vpon him, that is, to Consider his Sorow: Sorow sure would be considered.
And the very same doth the Apostle advise us to do, First,, to look upon him, (that is, to Behold) and then, to think upon him, that is, to Consider his Sorrow: Sorrow sure would be considered.
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Now then, because as the qualitie of the Sorow is, accordingly it would be considered, (for if it be but a common Sorow, the lesse will serue,
Now then, Because as the quality of the Sorrow is, accordingly it would be considered, (for if it be but a Common Sorrow, the less will serve,
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but if it be some special, some very heauy case, the more would be allowed it:
but if it be Some special, Some very heavy case, the more would be allowed it:
cc-acp cs pn31 vbb d j, d j j n1, dt av-dc vmd vbi vvn pn31:
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for proportionably with the suffering, the consideration is to arise:) To raise our consideration to the full,
for proportionably with the suffering, the consideration is to arise:) To raise our consideration to the full,
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and to eleuate it to the highest point, there is vpon this Sorow set a Si fuerit sicut, a note of highest eminencie:
and to elevate it to the highest point, there is upon this Sorrow Set a Si fuerit sicut, a note of highest eminency:
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for Si fuerit sicut, are words that haue life in them, & are able to quicken our consideration,
for Si fuerit sicut, Are words that have life in them, & Are able to quicken our consideration,
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if it bee not quite dead:
if it be not quite dead:
cs pn31 vbb xx av j:
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For, by them we are prouoked, as it were, to Consider, and considering, to see whether euer any Sicut may be found, to set by it, whether euer any like it.
For, by them we Are provoked, as it were, to Consider, and considering, to see whither ever any Sicut may be found, to Set by it, whither ever any like it.
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For if neuer any, Our nature is, to regard things exceeding rare and strange; and such as the like whereof is not els to bee seene.
For if never any, Our nature is, to regard things exceeding rare and strange; and such as the like whereof is not Else to be seen.
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Vpon this point then, there is a Case made, As if he should say, If euer the like, Regard not this;
Upon this point then, there is a Case made, As if he should say, If ever the like, Regard not this;
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But if neuer any, Be like your selues in other things, and vouchsafe this, (if not your chiefest,) yet some Regard.
But if never any, Be like your selves in other things, and vouchsafe this, (if not your chiefest,) yet Some Regard.
cc-acp cs av d, vbb av-j po22 n2 p-acp j-jn n2, cc vvb d, (cs xx po22 js-jn,) av d vvb.
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To enter then this Comparison, and to shew it for such. That, are we to doe, three sundry wayes:
To enter then this Comparison, and to show it for such. That, Are we to do, three sundry ways:
pc-acp vvi av d n1, cc p-acp vvi pn31 p-acp d. cst, vbr pns12 pc-acp vdi, crd j n2:
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For three sundry wayes, in three sundry words, are these Sufferings of his here expressed: all three within the compasse of the Verse.
For three sundry ways, in three sundry words, Are these Sufferings of his Here expressed: all three within the compass of the Verse.
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The first is NONLATINALPHABET Mac-ob (which we reade Sorow, ) taken from a wound or stripe, as all doe agree.
The First is Maccab (which we read Sorrow,) taken from a wound or stripe, as all do agree.
dt ord vbz j (r-crq pns12 vvb n1,) vvn p-acp dt n1 cc n1, c-acp d vdb vvi.
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The second is NONLATINALPHABET Gholel we reade Done to me, taken from a word that signifieth Melting in a fornace;
The second is Gholel we read Done to me, taken from a word that signifies Melting in a furnace;
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as S. Hierom noteth out of the Chaldaee (who so translateth it.)
as S. Hieronymus notes out of the Chaldaea (who so Translate it.)
c-acp n1 np1 vvz av pp-f dt vvb (r-crq av vvz pn31.)
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The third is NONLATINALPHABET Hoga where we reade Afflicted, from a word which importeth Renting off, or bereauing. The old Latine turneth it, Vindemiauit me, As a Vine whose fruit is all plucked off.
The third is Hoga where we read Afflicted, from a word which imports Renting off, or bereaving. The old Latin turns it, Vindemiauit me, As a Vine whose fruit is all plucked off.
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The Greeke with Theodoret, NONLATINALPHABET as a Vine or tree, whose leaues are all beaten off, and it left naked and bare.
The Greek with Theodoret, as a Vine or tree, whose leaves Are all beaten off, and it left naked and bore.
dt jp p-acp np1, p-acp dt n1 cc n1, rg-crq n2 vbr d vvn a-acp, cc pn31 vvd j cc j.
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In these three are comprised his Sufferings, Wounded, Melted, & Bereft, leafe and fruit, (that is) all maner of comfort.
In these three Are comprised his Sufferings, Wounded, Melted, & Bereft, leaf and fruit, (that is) all manner of Comfort.
p-acp d crd vbr vvn po31 n2, vvn, j-vvn, cc vvn, n1 cc n1, (cst vbz) d n1 pp-f n1.
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Of all that is poenal, or can be suffred, the cōmon diuision is, Sensus, & Damni, Griefe for that we feele, or, for that we forgo.
Of all that is penal, or can be suffered, the Common division is, Sensus, & Damn, Grief for that we feel, or, for that we forgo.
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For that we feele, in the two former, Wounded in body, Melted in Soule: For that we forgoe, in the last;
For that we feel, in the two former, Wounded in body, Melted in Soul: For that we forgo, in the last;
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Bereft all, left neither fruit, nor so much as a leafe to hang on him. According to these three, To consider his Sufferings, & to begin first with the first. Bereft all, left neither fruit, nor so much as a leaf to hang on him. According to these three, To Consider his Sufferings, & to begin First with the First.
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The paines of his Body, his wounds and his stripes.
The pains of his Body, his wounds and his stripes.
dt n2 pp-f po31 n1, po31 n2 cc po31 n2.
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Our very eye will soone tell vs, No place was left in his Body, where he might bee smitten, & was not.
Our very eye will soon tell us, No place was left in his Body, where he might be smitten, & was not.
po12 j n1 vmb av vvi pno12, dx n1 vbds vvn p-acp po31 n1, c-crq pns31 vmd vbi vvn, cc vbds xx.
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His Skin and flesh rent with the whips & scourges, His hands and feet wounded with the nailes, His head with the thornes, His very Heart with the speare point;
His Skin and Flesh rend with the whips & scourges, His hands and feet wounded with the nails, His head with the thorns, His very Heart with the spear point;
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All his sences, all his parts loden with whatsoeuer wit or malice could inuent.
All his Senses, all his parts laden with whatsoever wit or malice could invent.
d po31 n2, d po31 n2 vvn p-acp r-crq n1 cc n1 vmd vvi.
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His blessed Body giuen as an Anuile to bee beaten vpon, with the violent handes of those barbarous miscreants, til they brought him into this case, of Si fuerit sicut. For, Pilates ( Ecce Homo! ) His shewing him with an Ecce, as if he should say,
His blessed Body given as an Anuile to be beaten upon, with the violent hands of those barbarous miscreants, till they brought him into this case, of Si fuerit sicut. For, Pilate's (Ecce Homo!) His showing him with an Ecce, as if he should say,
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Behold, looke if euer you saw the like ruefull spectacle. This very shewing of his, sheweth plainely, hee was then come into a wofull plight;
Behold, look if ever you saw the like rueful spectacle. This very showing of his, shows plainly, he was then come into a woeful plighted;
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So wofull, as Pilate verily beleeued, his very sight so pitifull, as, it would haue moued the hardest heart of them all to haue relented,
So woeful, as Pilate verily believed, his very sighed so pitiful, as, it would have moved the Hardest heart of them all to have relented,
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and said, This is ynough, we desire no more.
and said, This is enough, we desire no more.
cc vvd, d vbz av-d, pns12 vvb av-dx av-dc.
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And this for the wounds of his Body, (for on this we stand not.)
And this for the wounds of his Body, (for on this we stand not.)
cc d p-acp dt n2 pp-f po31 n1, (c-acp p-acp d pns12 vvb xx.)
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In this one peraduenture some Sicut may be found, in the Paines of the Body: but in the second, the Sorrow of the Soule, I am sure, none.
In this one Peradventure Some Sicut may be found, in the Pains of the Body: but in the second, the Sorrow of the Soul, I am sure, none.
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And indeede, the Paine of the Body is but the Body of Paine: the very soule of Sorow and Paine, is the soules Sorrow and Paine.
And indeed, the Pain of the Body is but the Body of Pain: the very soul of Sorrow and Pain, is the Souls Sorrow and Pain.
cc av, dt n1 pp-f dt n1 vbz p-acp dt n1 pp-f n1: dt j n1 pp-f n1 cc n1, vbz dt ng1 n1 cc n1.
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Giue me any griefe, saue the griefe of the minde, saith the Wiseman. Give me any grief, save the grief of the mind, Says the Wiseman.
vvb pno11 d n1, p-acp dt n1 pp-f dt n1, vvz dt n1.
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For (saith Salomon) the spirit of a man wilsustain all his other infirmities, but a wounded spirit, who can beare? And of this, this of his Soule, I dare make a Case, Si fuerit sicut. For (Says Solomon) the Spirit of a man wilsustain all his other infirmities, but a wounded Spirit, who can bear? And of this, this of his Soul, I Dare make a Case, Si fuerit sicut.
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He began to be troubled in Soule, saith S. Iohn: To be in an agonie, saith S. Luke:
He began to be troubled in Soul, Says S. John: To be in an agony, Says S. Lycia:
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To be in anguish of minde and deepe distresse, saith S. Marke. To be in anguish of mind and deep distress, Says S. Mark.
pc-acp vbi p-acp n1 pp-f n1 cc j-jn n1, vvz np1 n1.
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To haue his Soule round about on euery side inuironed with Sorow, and that, Sorow to the death, Here is trouble, anguish, agonie, sorow and deadly sorow: but it must be such, as neuer the like; So it was too.
To have his Soul round about on every side environed with Sorrow, and that, Sorrow to the death, Here is trouble, anguish, agony, sorrow and deadly sorrow: but it must be such, as never the like; So it was too.
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The aestimate whereof we may take from the second word, of Melting, that is, from his sweat in the Garden;
The aestimate whereof we may take from the second word, of Melting, that is, from his sweat in the Garden;
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strange and the like whereof was neuer heard or seene. No maner violence offred him in Body;
strange and the like whereof was never herd or seen. No manner violence offered him in Body;
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no man touching him, or being neere him, in a colde night (for they were faine to haue a fire within doores) lying abroad in the ayre,
no man touching him, or being near him, in a cold night (for they were feign to have a fire within doors) lying abroad in the air,
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and vpon the colde earth, to be all of a sweat, and that Sweat to be Blood;
and upon the cold earth, to be all of a sweat, and that Sweat to be Blood;
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and not as they call it, Diaphoreticus, a thinne faint Sweat;
and not as they call it, Diaphoreticus, a thin faint Sweat;
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but Grumosus, of great Drops, and those, so many, so plenteous, as they went through his apparell and all;
but Grumosus, of great Drops, and those, so many, so plenteous, as they went through his apparel and all;
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and through all, streamed to the ground, & that in great abundance; Reade, Enquire, and Consider, Si fuerit sudor sicut sudor iste.
and through all, streamed to the ground, & that in great abundance; Read, Inquire, and Consider, Si fuerit sudor sicut sudor iste.
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If euer there were Sweat like this Sweat of his? Neuer the like Sweat certainely,
If ever there were Sweat like this Sweat of his? Never the like Sweat Certainly,
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and therefore neuer the like Sorrow.
and Therefore never the like Sorrow.
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Our translation is, Done vnto me: but we said, the word properly signifieth (and so S. Hierome & the Chaldey Paraphrast read it) Melted me. And truly it should seeme by this fearefull Sweat of his, hee was neere some fornace, the feeling whereof, was able to cast him into that Sweat,
Our Translation is, Done unto me: but we said, the word properly signifies (and so S. Jerome & the Chaldean Paraphrast read it) Melted me. And truly it should seem by this fearful Sweat of his, he was near Some furnace, the feeling whereof, was able to cast him into that Sweat,
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and to turne his Sweat into drops of Blood. And sure it was so:
and to turn his Sweat into drops of Blood. And sure it was so:
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For see, euen in the very next wordes of all to this verse, he complaineth of it, Ignem misit in ossibus me is, That a fire was sent into his bones which melted him,
For see, even in the very next words of all to this verse, he Complaineth of it, Ignem misit in ossibus me is, That a fire was sent into his bones which melted him,
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and made that bloody Sweat to distill from him. That houre, what his feelings were, it is dangerous to define:
and made that bloody Sweat to distil from him. That hour, what his feelings were, it is dangerous to define:
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wee know them not, we may be too bold to determine of them.
we know them not, we may be too bold to determine of them.
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To very good purpose it was, that the ancient Fathers of the Greeke Church in their Liturgie,
To very good purpose it was, that the ancient Father's of the Greek Church in their Liturgy,
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after they haue recounted all the particular Paines as they are set downe in his Passion,
After they have recounted all the particular Pains as they Are Set down in his Passion,
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and by all, and by euery one of them, called for mercy;
and by all, and by every one of them, called for mercy;
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doe, after all, shut vp all with his, NONLATINALPHABET, By thine vnknowen Sorowes and Sufferings felt by thee,
do, After all, shut up all with his,, By thine unknown Sorrows and Sufferings felt by thee,
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but not distinctly knowen by vs, haue mercy vpon vs and saue vs. Now, though this suffice not, nothing neere;
but not distinctly known by us, have mercy upon us and save us Now, though this suffice not, nothing near;
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yet let it suffice, (the time being short) for his paines of Body and Soule:
yet let it suffice, (the time being short) for his pains of Body and Soul:
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for those of the Body, it may be some may haue endured the like: but the sorrowes of his Soule are vnknowen sorowes:
for those of the Body, it may be Some may have endured the like: but the sorrows of his Soul Are unknown sorrows:
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& for them, none euer haue, euer haue, or euer shall suffer the like; the like, or neere the like in any degree. And now to the third.
& for them, none ever have, ever have, or ever shall suffer the like; the like, or near the like in any degree. And now to the third.
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It was said before, To be in distresse, such distresse as this was, & to find none to comfort,
It was said before, To be in distress, such distress as this was, & to find none to Comfort,
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nay not so much as to regard him, is all that can be sayd, to make his sorow a Non sicut. Comfort is it, by which in the midst of all our sorowes, we are Confortati, that is, strengthened & made the better able to beare them all out.
nay not so much as to regard him, is all that can be said, to make his sorrow a Non sicut. Comfort is it, by which in the midst of all our sorrows, we Are Confortati, that is, strengthened & made the better able to bear them all out.
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And who is there, euen the poorest creature among vs, but in some degree findeth some cōfort,
And who is there, even the Poorest creature among us, but in Some degree finds Some Comfort,
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or some regard at some bodies hāds? For if that be not left, the state of that partie is here in the third word said to be like the tree, whose leaues and whose sruit are all beaten off quite,
or Some regard At Some bodies hands? For if that be not left, the state of that party is Here in the third word said to be like the tree, whose leaves and whose sruit Are all beaten off quite,
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and it selfe left bare and naked both or the one and of the other. And such was our Sauiours case in these his Sorowes this day, and that so,
and it self left bore and naked both or the one and of the other. And such was our Saviour's case in these his Sorrows this day, and that so,
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as what is left the meanest of the sons of men, was not left him: Not a leafe. Not a leafe!
as what is left the Meanest of the Sons of men, was not left him: Not a leaf. Not a leaf!
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Leaues I may wel call all humane Comforts and Regards, where of he was then left cleane desolate. 1. His owne, they among whom he had gone about all his life long, healing them, teaching them, feeding them, doing them all the good he could, it is they that cry, Not him, no, but Barabbas rather;
Leaves I may well call all humane Comforts and Regards, where of he was then left clean desolate. 1. His own, they among whom he had gone about all his life long, healing them, teaching them, feeding them, doing them all the good he could, it is they that cry, Not him, no, but Barabbas rather;
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Away with him, his blood bee vpon vs and our children. Away with him, his blood be upon us and our children.
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It is they that in the middest of his sorowes, shake their head at him and cry, Ah thou wretch: they that in his most disconsolate estate & cry, Eli, Eli, in most barbarous maner deride him,
It is they that in the midst of his sorrows, shake their head At him and cry, Ah thou wretch: they that in his most disconsolate estate & cry, Eli, Eli, in most barbarous manner deride him,
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and say, Stay, and you shal see Elias come presently and take him downe. And this was their Regard.
and say, Stay, and you shall see Elias come presently and take him down. And this was their Regard.
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But these were but withered leaues.
But these were but withered leaves.
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They then that on earth were neerest him of all, the greenest leaues & likest to hang on,
They then that on earth were nearest him of all, the Greenest leaves & likest to hang on,
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and to giue him some shade:
and to give him Some shade:
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euen of them, some bought and sold him, others denied & forswore him, but all fel away & forsooke him.
even of them, Some bought and sold him, Others denied & forswore him, but all fell away & forsook him.
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NONLATINALPHABET (saith Theodoret ) not a leafe left. But, leaues are but leaues, and so are all earthly stayes.
(Says Theodoret) not a leaf left. But, leaves Are but leaves, and so Are all earthly stays.
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The fruit then, the true fruit of the Vine indeed, the true comfort in all heauinesse, is Desuper, from aboue, is diuine consolation.
The fruit then, the true fruit of the Vine indeed, the true Comfort in all heaviness, is Desuper, from above, is divine consolation.
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But Vindemiauit me, (saith the Latine text) euen that was in this his Sorow, this day, bereft him too.
But Vindemiauit me, (Says the Latin text) even that was in this his Sorrow, this day, bereft him too.
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And that was his most sorowfull complaint of all others:
And that was his most sorrowful complaint of all Others:
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not that his friends vpon earth, but that his Father from heauen had forsaken him, that neither heauen nor earth yeelded him any regard;
not that his Friends upon earth, but that his Father from heaven had forsaken him, that neither heaven nor earth yielded him any regard;
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but that betweene the passioned powers of his soule, and whatsoeuer might any waies refresh him, there was a Trauerse drawen,
but that between the passioned Powers of his soul, and whatsoever might any ways refresh him, there was a Traverse drawn,
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& he left in the estate of a weatherbeaten tree, all desolate and forlorne.
& he left in the estate of a Weather-beaten tree, all desolate and forlorn.
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Euident, too euident, by that his most dreadful crie, which at once moued all the powers in heauen and earth, My God, my God,
Evident, too evident, by that his most dreadful cry, which At once moved all the Powers in heaven and earth, My God, my God,
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why hast thou forsaken me? Weigh well that crie, consider it well, and tell me, Sifuerit clamor sicut clamor iste, If euer there were crie, like to that of his: why haste thou forsaken me? Weigh well that cry, Consider it well, and tell me, Sifuerit clamor sicut clamor iste, If ever there were cry, like to that of his:
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Neuer the like crie, and therefore neuer the like sorow.
Never the like cry, and Therefore never the like sorrow.
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It is strange, very strange, that of none of the Martyrs the like can be read;
It is strange, very strange, that of none of the Martyrs the like can be read;
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who yet endured most exquisite paines in their Martyrdomes;
who yet endured most exquisite pains in their Martyrdoms;
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yet wee see with what courage, with what chearefulnes, how euen singing they are reported to haue passed through their torments.
yet we see with what courage, with what chearefulnes, how even singing they Are reported to have passed through their torments.
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Will ye know the reason? S Augustine setteth it downe, Martyres non eripuit, sed nunquid deseruit? He deliuered not his Martyrs,
Will you know the reason? S Augustine sets it down, Martyrs non Eripuit, sed Whether deseruit? He Delivered not his Martyrs,
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but did he forsake them? He deliuered not their bodies, but he forsooke not their soules,
but did he forsake them? He Delivered not their bodies, but he forsook not their Souls,
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but distilled into thē the dew of his heauenly comfort; an abundant supply for all they could endure.
but distilled into them the due of his heavenly Comfort; an abundant supply for all they could endure.
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Not so here, Vindemiauit me (saith the Prophet) Dereliquisti me (sayeth hee himselfe:) No comfort, no supply at all.
Not so Here, Vindemiauit me (Says the Prophet) Dereliquisti me (Saith he himself:) No Comfort, no supply At all.
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Leo it is that first said it, (and all antiquitie allow of it,) Non soluit Vnionem, sed subtraxit visionē. The Vnion was not dissolued;Leo it is that First said it, (and all antiquity allow of it,) Non soluit Vnionem, sed subtraxit visionē. The union was not dissolved;
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True, but the beames, the influence was restrained, and for any comfort from thence, his Soule was,
True, but the beams, the influence was restrained, and for any Comfort from thence, his Soul was,
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euen as a scorched heath ground, without so much as any drop of dew of Diuine comfort:
even as a scorched heath ground, without so much as any drop of due of Divine Comfort:
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as a naked tree, no fruit to refresh him within, no lease to giue him shadow without:
as a naked tree, no fruit to refresh him within, no lease to give him shadow without:
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The power of darknesse let loose to afflict him: the influence of comfort, restrained to relieue him.
The power of darkness let lose to afflict him: the influence of Comfort, restrained to relieve him.
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It is a Non sicut this, It cannot be expressed as it should, and as other things may;
It is a Non sicut this, It cannot be expressed as it should, and as other things may;
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In silence we may admire it, but all our words wil not reach it. And though to draw it so farre as some doe, is little better then blasphemie;
In silence we may admire it, but all our words will not reach it. And though to draw it so Far as Some do, is little better then blasphemy;
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Yet on the other side, to shrinke it so short, as other some doe, cannot be but with derogation to his loue, who to kindle our loue and louing Regard, would come to a Non sicut in his suffering:
Yet on the other side, to shrink it so short, as other Some do, cannot be but with derogation to his love, who to kindle our love and loving Regard, would come to a Non sicut in his suffering:
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For, so it was, and so we must allow it to be. This in respect of his Passion. Dolor.
For, so it was, and so we must allow it to be. This in respect of his Passion. Dolour.
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Now in respect of his Person, Dolor meus. Wherof, if it please you to take a view,
Now in respect of his Person, Dolour meus. Whereof, if it please you to take a view,
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euen of the Person thus wounded, thus afflicted and forsaken, you shall then haue a perfect Non sicut. And in deed, the Person is here a weighty circumstance, it is thrice repeated, Meus, Mihi, Me. And we may not leaue it out.
even of the Person thus wounded, thus afflicted and forsaken, you shall then have a perfect Non sicut. And in deed, the Person is Here a weighty circumstance, it is thrice repeated, Meus, Mihi, Me. And we may not leave it out.
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For, as is the Person, so is the Passion;
For, as is the Person, so is the Passion;
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and any one, euen the very least degree of wrong or disgrace, offered to a Person of excellencie, is more then a hundreth times more, to one of meane conditiō:
and any one, even the very lest degree of wrong or disgrace, offered to a Person of excellency, is more then a Hundredth times more, to one of mean condition:
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So weightie is the circumstance of the Person. Consider then, how great the Person was; And I rest fully assured, here may we boldly challenge, and say, Si fuerit sicut.
So weighty is the circumstance of the Person. Consider then, how great the Person was; And I rest Fully assured, Here may we boldly challenge, and say, Si fuerit sicut.
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Ecce Homo, saith Pilate first, A man he is, as we are: Ecce Homo, Says Pilate First, A man he is, as we Are:
fw-la fw-la, vvz np1 ord, dt n1 pns31 vbz, c-acp pns12 vbr:
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and were he but a man, Nay, were he not a man, but some poore dumbe creature, it were great ruth to see him so handled, as he was.
and were he but a man, Nay, were he not a man, but Some poor dumb creature, it were great ruth to see him so handled, as he was.
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A man, saith Pilate, and a Iust man, saith Pilates wife. Haue thou nothing to doe with that Iust man. A man, Says Pilate, and a Just man, Says Pilate's wife. Have thou nothing to do with that Just man.
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And that is one degree further. For though we pitie the punishment euen of male factours themselues:
And that is one degree further. For though we pity the punishment even of male Factors themselves:
cc d vbz crd n1 av-jc. p-acp cs pns12 vvb dt n1 av pp-f j-jn n2 px32:
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yet euer, most compassion we haue of them that suffer, and be innocent. And he was Innocent:
yet ever, most compassion we have of them that suffer, and be innocent. And he was Innocent:
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Pilate, and Herode, and the Prince of this world, his very enemies, being his Iudges. Now, among the Innocent, the more Noble the Person, the more heauie the spectacle: Pilate, and Herod, and the Prince of this world, his very enemies, being his Judges. Now, among the Innocent, the more Noble the Person, the more heavy the spectacle:
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and neuer doe our bowels earne so much, as ouer such.
and never do our bowels earn so much, as over such.
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Alas, alas for that noble Prince, (sayeth this Prophet,) (the stile of mourning for the death of a great Personage.) And, he that suffereth here, is such, Alas, alas for that noble Prince, (Saith this Prophet,) (the style of mourning for the death of a great Personage.) And, he that suffers Here, is such,
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euen a principall Person among the sonnes of men, of the race Royall, descended from Kings;
even a principal Person among the Sons of men, of the raze Royal, descended from Kings;
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Pilate stiled him so in his Title, and he would not alter it. Three degrees. But, yet we are not at our true Quantus. For he is yet more: Pilate styled him so in his Title, and he would not altar it. Three Degrees. But, yet we Are not At our true Quantus. For he is yet more:
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More, then the highest of the sonnes of men: for he is THE SONNE OF THE MOST HIGH GOD.
More, then the highest of the Sons of men: for he is THE SONNE OF THE MOST HIGH GOD.
av-dc, cs dt js pp-f dt n2 pp-f n2: c-acp pns31 vbz dt n1 pp-f dt av-ds j np1.
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Pilate saw no further, but Ecce Homo; The Centurion did, Verè Filius Dei erat hic. Now truely this was the Sonne of God. Pilate saw no further, but Ecce Homo; The Centurion did, Vere Filius Dei erat hic. Now truly this was the Son of God.
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And here, all wordes forsake vs, and euery tongue becommeth speechlesse.
And Here, all words forsake us, and every tongue becomes speechless.
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We haue no way to expresse it, but à Minore ad Maius. (Thus,) Of this booke, the booke of Lamentations, one speciall occasion was, the death of King Iosias; But behold, a greater then Iosias is here.
We have no Way to express it, but à Lesser ad May. (Thus,) Of this book, the book of Lamentations, one special occasion was, the death of King Iosias; But behold, a greater then Iosias is Here.
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Of King Iosias (as a speciall reason of mourning) the Prophet saith, Spiritus oris nostri, Christus Domini, The very breath of our nosethrils, The Lords Anointed; (for so are all good Kings in their Subiects accompts) He is gone.
Of King Iosias (as a special reason of mourning) the Prophet Says, Spiritus oris Our, Christus Domini, The very breath of our nosethrills, The lords Anointed; (for so Are all good Kings in their Subjects accounts) He is gone.
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But behold, here is not Christus Domini, but Christus Dominus, The Lords Christ, but the Lord Christ himselfe:
But behold, Here is not Christus Domini, but Christus Dominus, The lords christ, but the Lord christ himself:
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And that, not comming to an Honourable death in battaile, as Iosias did, But, to a most vile reprochfull death, the death of malefactors in the highest degree.
And that, not coming to an Honourable death in battle, as Iosias did, But, to a most vile reproachful death, the death of malefactors in the highest degree.
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And not slaine outright, as Iosias was: but mangled and massacred in most pitifull strange maner;
And not slain outright, as Iosias was: but mangled and massacred in most pitiful strange manner;
cc xx vvn av-j, c-acp np1 vbds: cc-acp vvn cc j-vvn p-acp ds j j n1;
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wounded in body, wounded in Spirit, left vtterly desolate.
wounded in body, wounded in Spirit, left utterly desolate.
vvn p-acp n1, vvn p-acp n1, vvd av-j j.
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O consider this well, and confesse the Case is truely put, Si fuerit Dolor sicut Dolor meus. Neuer, neuer the like Person:
O Consider this well, and confess the Case is truly put, Si fuerit Dolour sicut Dolour meus. Never, never the like Person:
sy vvb d av, cc vvi dt n1 vbz av-j vvn, fw-mi n1 n1 fw-la n1 fw-la. av-x, av-x dt j n1:
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And if, as the Person is, the Passion be, Neuer the like Passion to his.
And if, as the Person is, the Passion be, Never the like Passion to his.
cc cs, c-acp dt n1 vbz, dt n1 vbi, av-x dt j n1 p-acp png31.
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It is truely affirmed, that any one, euen the least drop of Blood, euen the least pain,
It is truly affirmed, that any one, even the least drop of Blood, even the least pain,
pn31 vbz av-j vvn, cst d pi, av-j dt ds n1 pp-f n1, av-j dt ds n1,
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yea of the body onely, of this so great a Person; any Dolor with this Meus, had bene enough to make a Non sicut of it.
yea of the body only, of this so great a Person; any Dolour with this Meus, had be enough to make a Non sicut of it.
uh pp-f dt n1 av-j, pp-f d av j dt n1; d n1 p-acp d fw-la, vhd vbn av-d pc-acp vvi dt fw-fr fw-la pp-f pn31.
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That is enough, but that is not all: for adde now the three other degrees; Adde to this Person, those Wounds, that Sweat, and that Cry, and put all together:
That is enough, but that is not all: for add now the three other Degrees; Add to this Person, those Wounds, that Sweat, and that Cry, and put all together:
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And, I make no manner question, the like was not, shall not, cannot euer be. It is farre aboue all that euer were, or can be.
And, I make no manner question, the like was not, shall not, cannot ever be. It is Far above all that ever were, or can be.
cc, pns11 vvb dx n1 n1, dt j vbds xx, vmb xx, vmbx av vbi. pn31 vbz av-j p-acp d cst av vbdr, cc vmb vbi.
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Abyssus est: Men may drowsily heare it, and coldly affect it: But Principalities and Powers, stand abashed at it.Abyssus est: Men may drowsily hear it, and coldly affect it: But Principalities and Powers, stand abashed At it.
np1 fw-la: n2 vmb av-j vvi pn31, cc av-jn vvi pn31: cc-acp n2 cc n2, vvb vvn p-acp pn31.
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And for the Quality, both of the Passion & of the Person, That Neuer the like; thus much.
And for the Quality, both of the Passion & of the Person, That Never the like; thus much.
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NOw to proceed to the Cause, and to consider it: for without it, we shall haue but halfe a Regard, and scarse that.
NOw to proceed to the Cause, and to Consider it: for without it, we shall have but half a Regard, and scarce that.
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In deed, set the Cause aside, and the Passion (as rare as it is,) is yet but a dul and heauy sight:
In deed, Set the Cause aside, and the Passion (as rare as it is,) is yet but a dul and heavy sighed:
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we list not much looke vpon spectacles of that kind, though neuer so strange: they fill vs ful of pensiue thoughts, and make vs Melancholique;
we list not much look upon spectacles of that kind, though never so strange: they fill us full of pensive thoughts, and make us Melancholic;
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and so doeth this, till vpon examination of the Cause, we finde it toucheth vs neere;
and so doth this, till upon examination of the Cause, we find it touches us near;
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And so neere so many wayes, as we cannot chuse, but haue some Regard of it.
And so near so many ways, as we cannot choose, but have Some Regard of it.
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What was done to Him we see.
What was done to Him we see.
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Let there now be a Quaest of Inquirie, to finde who was the doer of it.
Let there now be a Question of Inquiry, to find who was the doer of it.
vvb a-acp av vbi dt vvn pp-f n1, pc-acp vvi r-crq vbds dt n1 pp-f pn31.
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Who? who, but the Power of darkenesse, wicked Pilate, bloody Caiaphas, the enuious Priests, the barbarous Souldiers? None of these are returned here.
Who? who, but the Power of darkness, wicked Pilate, bloody Caiaphas, the envious Priests, the barbarous Soldiers? None of these Are returned Here.
q-crq? q-crq, cc-acp dt n1 pp-f n1, j np1, j n2, dt j n2, dt j n2? pix pp-f d vbr vvn av.
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We are too low, by a great deale, if we thinke to finde it among men.
We Are too low, by a great deal, if we think to find it among men.
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Quae fecit mihi Deus. It was God that did it. An houre of that day was the houre of the Power of darkenesse: Quae fecit mihi Deus. It was God that did it. an hour of that day was the hour of the Power of darkness:
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but the whole day it selfe, is said here plainely, was the day of the wrath of God.
but the Whole day it self, is said Here plainly, was the day of the wrath of God.
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God was a doer in it; Wherewith God hath afflicted me. God afflicteth some in Mercy: and others in wrath. This was in his wrath.
God was a doer in it; Wherewith God hath afflicted me. God afflicts Some in Mercy: and Others in wrath. This was in his wrath.
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In his wrath God is not alike to all; Some he afflicteth in his more gentle and milde: others in his fierce wrath.
In his wrath God is not alike to all; some he afflicts in his more gentle and mild: Others in his fierce wrath.
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This was in the very fiercenesse of his wrath. His Sufferings, his Sweate, and Cry, shew as much;
This was in the very fierceness of his wrath. His Sufferings, his Sweat, and Cry, show as much;
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They could not come, but from a wrath, Si fuerit sicut, (For we are not past Non sicut, no not here in this part:
They could not come, but from a wrath, Si fuerit sicut, (For we Are not past Non sicut, no not Here in this part:
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it followeth vs still, and will not leaue vs in any point, not to the end.)
it follows us still, and will not leave us in any point, not to the end.)
pn31 vvz pno12 av, cc vmb xx vvi pno12 p-acp d n1, xx p-acp dt n1.)
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The Cause then in God, was wrath. What caused this wrath? God is not wroth, but with sinne;
The Cause then in God, was wrath. What caused this wrath? God is not wroth, but with sin;
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Nor grieuously wroth, but with grieuous sinne. And in CHRIST there was no grieuous sinne, Nay, no sinne at all.
Nor grievously wroth, but with grievous sin. And in CHRIST there was no grievous sin, Nay, no sin At all.
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God did it, (the text is plaine.) And in his fierce wrath he did it.God did it, (the text is plain.) And in his fierce wrath he did it.
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For what cause? For, God forbid God should doe as did Annas the high Priest, cause him to be smitten without cause.
For what cause? For, God forbid God should do as did Annas the high Priest, cause him to be smitten without cause.
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God forbid (saith Abraham ) the Iudge of the world should doe wrong to any.
God forbid (Says Abraham) the Judge of the world should do wrong to any.
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To any, but specially to his owne Sonne:
To any, but specially to his own Son:
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That his Sonne, of whom with thundring voyce from Heauen, he testifieth all his ioy and delight were in Him, in him onely he was wel pleased.
That his Son, of whom with thundering voice from Heaven, he Testifieth all his joy and delight were in Him, in him only he was well pleased.
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And how then could his wrath waxe hot, to doe all this vnto him?
And how then could his wrath wax hight, to do all this unto him?
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There is no way to preserue Gods Iustice, and Christs Innocency both, but to say as the Angel said of him to the Prophet Daniel, The Messias shall be slaine, NONLATINALPHABET ve-en lo, shalbe slaine, but not for himselfe.
There is no Way to preserve God's justice, and Christ Innocency both, but to say as the Angel said of him to the Prophet daniel, The Messias shall be slain, ween lo, shall slain, but not for himself.
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Not for himselfe? for whom then? for some others. He tooke vpon him the person of others;
Not for himself? for whom then? for Some Others. He took upon him the person of Others;
xx p-acp px31? p-acp ro-crq av? p-acp d n2-jn. pns31 vvd p-acp pno31 dt n1 pp-f n2-jn;
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and so doing, Iustice may haue her course and proceede. Pity it is to see a man pay that he neuer tooke:
and so doing, justice may have her course and proceed. Pity it is to see a man pay that he never took:
cc av vdg, n1 vmb vhi po31 n1 cc vvi. vvb pn31 vbz pc-acp vvi dt n1 vvi cst pns31 av-x vvd:
(4) part (DIV2)
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but if he will become a Surety, if he will take on him the person of the Debtor, so he must.
but if he will become a Surety, if he will take on him the person of the Debtor, so he must.
cc-acp cs pns31 vmb vvi dt n1, cs pns31 vmb vvi p-acp pno31 dt n1 pp-f dt n1, av pns31 vmb.
(4) part (DIV2)
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Pity to see a sillie poore Lambe lie bleeding to death;
Pity to see a silly poor Lamb lie bleeding to death;
n1 pc-acp vvi dt j j n1 vvb vvg p-acp n1;
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but if it must be a Sacrifice, (such is the nature of a sacrifice) so it must.
but if it must be a Sacrifice, (such is the nature of a sacrifice) so it must.
cc-acp cs pn31 vmb vbi dt n1, (d vbz dt n1 pp-f dt n1) av pn31 vmb.
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And so Christ, though without sinne in himselfe, yet as a Suretie, as a Sacrifice, may iustly suffer for others,
And so christ, though without sin in himself, yet as a Surety, as a Sacrifice, may justly suffer for Others,
cc av np1, cs p-acp n1 p-acp px31, av c-acp dt n1, c-acp dt n1, vmb av-j vvi p-acp n2-jn,
(4) part (DIV2)
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if he will take vpon him their persons; and so, God may iustly giue way to his wrath against him.
if he will take upon him their Persons; and so, God may justly give Way to his wrath against him.
cs pns31 vmb vvi p-acp pno31 po32 n2; cc av, np1 vmb av-j vvi n1 p-acp po31 n1 p-acp pno31.
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And who be those others? The Prophet Esay telleth vs, and telleth it vs seuen times ouer for failing, He tooke vpon him our infirmities, and bare our maladies: And who be those Others? The Prophet Isaiah Telleth us, and Telleth it us seuen times over for failing, He took upon him our infirmities, and bore our maladies:
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He was wounded for our iniquities, and broken for our transgressions. The chastisement of our peace was vpon him, and with his stripes were we healed.
He was wounded for our iniquities, and broken for our transgressions. The chastisement of our peace was upon him, and with his stripes were we healed.
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(4) part (DIV2)
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All wee as sheepe were gone astray, and turned euery man to his owne way: and the Lord hath layd vpon him the iniquities of vs all.
All we as sheep were gone astray, and turned every man to his own Way: and the Lord hath laid upon him the iniquities of us all.
av-d pns12 p-acp n1 vbdr vvn av, cc vvd d n1 p-acp po31 d n1: cc dt n1 vhz vvn p-acp pno31 dt n2 pp-f pno12 d.
(4) part (DIV2)
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All, all, euen those, that passe to and fro, and for all this, Regard neither him nor his Passion. The short is:All, all, even those, that pass to and from, and for all this, Regard neither him nor his Passion. The short is:
d, av-d, av d, cst vvb p-acp cc av, cc p-acp d d, vvb av-d pno31 ccx po31 n1. dt j vbz:
(4) part (DIV2)
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It was wee, that for our sinnes, our many, great, and grieuous sins, ( Si fuerint sicut, the like whereof neuer were) should haue swet this Sweat, and haue cryed this Cry;
It was we, that for our Sins, our many, great, and grievous Sins, (Si fuerint sicut, the like whereof never were) should have sweated this Sweat, and have cried this Cry;
pn31 vbds pns12, cst p-acp po12 n2, po12 d, j, cc j n2, (fw-mi fw-la fw-la, dt av-j c-crq av vbdr) vmd vhi vvd d n1, cc vhb vvn d n1;
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should haue bene smitten with these sorrowes by the fierce wrath of God, had not he stepped betweene the blow and vs,
should have be smitten with these sorrows by the fierce wrath of God, had not he stepped between the blow and us,
vmd vhi vbn vvn p-acp d n2 p-acp dt j n1 pp-f np1, vhd xx pns31 vvd p-acp dt n1 cc pno12,
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and latched it in his owne body and soule, euen the dint of the fiercenesse of the wrath of God.
and latched it in his own body and soul, even the dint of the fierceness of the wrath of God.
cc vvd pn31 p-acp po31 d n1 cc n1, av-j dt n1 pp-f dt n1 pp-f dt n1 pp-f np1.
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O the Non sicut of our sins, that could not otherwise be answered! To returne then a true verdict.
O the Non sicut of our Sins, that could not otherwise be answered! To return then a true verdict.
sy dt fw-fr fw-la pp-f po12 n2, cst vmd xx av vbi vvn! pc-acp vvi av dt j n1.
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It is we, (we wretched sinners that we are) that are to be found the principals in this acte;
It is we, (we wretched Sinners that we Are) that Are to be found the principals in this act;
pn31 vbz n1, (po12 j n2 cst pns12 vbr) d vbr pc-acp vbi vvn dt n2-jn p-acp d n1;
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and those on whom wee seeke to shift it, to deriue it from our selues, Pilate and Caiaphas and the rest, but instrumentall causes onely.
and those on whom we seek to shift it, to derive it from our selves, Pilate and Caiaphas and the rest, but instrumental Causes only.
cc d p-acp ro-crq pns12 vvb pc-acp vvi pn31, pc-acp vvi pn31 p-acp po12 n2, np1 cc np1 cc dt n1, cc-acp j n2 av-j.
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And it is not the executioner that killeth the man properly, (that is, They:) No,
And it is not the executioner that kills the man properly, (that is, They:) No,
cc pn31 vbz xx dt n1 cst vvz dt n1 av-j, (cst vbz, pns32:) uh-dx,
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nor the Iudge, (which is God in this case:) onely sinne, Solum peccatum homicida est, Sinne onely is the murtherer, (to say the trueth;) and our sinnes the murtherers of the Sonne of God:
nor the Judge, (which is God in this case:) only sin, Solum peccatum Homicide est, Sin only is the murderer, (to say the truth;) and our Sins the murderers of the Son of God:
ccx dt n1, (r-crq vbz np1 p-acp d n1:) j n1, fw-la fw-la fw-la fw-la, n1 av-j vbz dt n1, (pc-acp vvi dt n1;) cc po12 n2 dt n2 pp-f dt n1 pp-f np1:
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and the Non sicut of them, the true cause of the Non sicut both of Gods wrath, and of his sorowfull sufferings.
and the Non sicut of them, the true cause of the Non sicut both of God's wrath, and of his sorrowful sufferings.
cc dt fw-fr fw-la pp-f pno32, dt j n1 pp-f dt fw-fr fw-la d pp-f npg1 n1, cc pp-f po31 j n2.
(4) part (DIV2)
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Which bringeth home this our text to vs, euen into our owne bosomes;
Which brings home this our text to us, even into our own bosoms;
r-crq vvz n1-an d po12 n1 p-acp pno12, av p-acp po12 d n2;
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and applieth it most effectually, to mee that speake, and to you that heare, to euery one of vs;
and Applieth it most effectually, to me that speak, and to you that hear, to every one of us;
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and that with the Prophet Nathans application, Tu es homo, Thou art the Man, euen thou,
and that with the Prophet Nathans application, Tu es homo, Thou art the Man, even thou,
cc cst p-acp dt n1 np1 n1, fw-la fw-la fw-la, pns21 vb2r dt n1, av pns21,
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for whom God in his fierce wrath thus afflicted him. Sinne then was the cause on our part, why we, or some other for vs.
for whom God in his fierce wrath thus afflicted him. Sin then was the cause on our part, why we, or Some other for us
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But yet, what was the cause why Hee on his part? what was that that mooued him thus to become our Suretie,
But yet, what was the cause why He on his part? what was that that moved him thus to become our Surety,
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and to take vpon him our debt and danger? that mooued him thus to lay downe his Soule, a sacrifice for our sinne? Sure, Oblatus est quia voluit, faith Esay againe, Offered he was for no other cause, but because he would:
and to take upon him our debt and danger? that moved him thus to lay down his Soul, a sacrifice for our sin? Sure, Oblatus est quia voluit, faith Isaiah again, Offered he was for no other cause, but Because he would:
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For vnlesse he would, he needed not: Needed not, for any necessitie of Iustice; for no Lambe was euer more innocent:
For unless he would, he needed not: Needed not, for any necessity of justice; for no Lamb was ever more innocent:
c-acp cs pns31 vmd, pns31 vvd xx: vvd xx, c-acp d n1 pp-f n1; p-acp dx n1 vbds av av-dc j-jn:
(4) part (DIV2)
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Nor for any necessitie of constraint; For twelue legions of Angels were ready at his command: But, because he would.
Nor for any necessity of constraint; For twelue legions of Angels were ready At his command: But, Because he would.
ccx p-acp d n1 pp-f n1; c-acp crd n2 pp-f n2 vbdr j p-acp po31 n1: cc-acp, c-acp pns31 vmd.
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And why would hee? No reason can be giuen, but, because hee Regarded vs: (Marke that reason.) And what were we? Verily, vtterly vnworthy euen his least regard;
And why would he? No reason can be given, but, Because he Regarded us: (Mark that reason.) And what were we? Verily, utterly unworthy even his least regard;
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(4) part (DIV2)
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not worth the taking vp, not worth the looking after:
not worth the taking up, not worth the looking After:
xx j dt vvg a-acp, xx j dt vvg p-acp:
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Cum inimici essemus, (saith the Apostle) we were his enemies when he did it;Cum Inimici essemus, (Says the Apostle) we were his enemies when he did it;
fw-la fw-la fw-la, (vvz dt n1) pns12 vbdr po31 n2 c-crq pns31 vdd pn31;
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without all desert before, and without all regard after he had done and suffered all this for vs:
without all desert before, and without all regard After he had done and suffered all this for us:
p-acp d n1 a-acp, cc p-acp d n1 c-acp pns31 vhd vdn cc vvn d d p-acp pno12:
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and yet hee would Regard vs, that so little regard him.
and yet he would Regard us, that so little regard him.
cc av pns31 vmd vvb pno12, cst av av-j vvi pno31.
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For when he saw vs (a sort of forlorne sinners) Non priùs natos, quàm damnatos, Damned as fast as borne,
For when he saw us (a sort of forlorn Sinners) Non priùs natos, quàm Condemned, Damned as fast as born,
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as being by nature children of wrath, and yet still heaping vp wrath against the day of wrath, by the errours of our life, till the time of our passing hence:
as being by nature children of wrath, and yet still heaping up wrath against the day of wrath, by the errors of our life, till the time of our passing hence:
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and then the fierce wrath of God, ready to ouerwhelme vs, and to make vs endure the terrour & torments of a neuer dying death, (another Non sicut yet) When (I say) he saw vs in this case, hee was mooued with compassion ouer vs,
and then the fierce wrath of God, ready to overwhelm us, and to make us endure the terror & torments of a never dying death, (Another Non sicut yet) When (I say) he saw us in this case, he was moved with compassion over us,
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and vndertooke all this for vs. Euen then, in his loue he regarded vs, and so regarded vs, that he regarded not himselfe, to regard vs. Bernard sayth most truely, Dilexistime Domine, magis qudm te, quando mori voluisti prome:
and undertook all this for us Even then, in his love he regarded us, and so regarded us, that he regarded not himself, to regard us Bernard say most truly, Dilexistime Domine, magis qudm te, quando Mori voluisti prome:
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In suffring all this for vs, thou shewedst (Lord) that wee were more deare to thee, that thou regardest vs more, then thine owne selfe:
In suffering all this for us, thou shewedst (Lord) that we were more deer to thee, that thou regardest us more, then thine own self:
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And shall this Regard finde no regard at our hands?
And shall this Regard find no regard At our hands?
cc vmb d n1 vvi dx n1 p-acp po12 n2?
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It was Sinne then, and the hainousnesse of Sinne in vs, that prouoked wrath and the fiercenesse of his wrath in God: It was loue,
It was Sin then, and the heinousness of Sin in us, that provoked wrath and the fierceness of his wrath in God: It was love,
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and the greatnes of his loue in Christ, that caused him to suffer these Sorrowes, and the grieuousnes of these Sorrowes, and all for our sakes.
and the greatness of his love in christ, that caused him to suffer these Sorrows, and the grievousness of these Sorrows, and all for our sakes.
cc dt n1 pp-f po31 n1 p-acp np1, cst vvd pno31 pc-acp vvi d n2, cc dt n1 pp-f d n2, cc d p-acp po12 n2.
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And indeed, but onely to testifie the Non sicut of this his Loue, all this needed not, that was done to him.
And indeed, but only to testify the Non sicut of this his Love, all this needed not, that was done to him.
cc av, cc-acp av-j pc-acp vvi dt fw-fr fw-la pp-f d po31 n1, d d vvd xx, cst vbds vdn p-acp pno31.
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One, any one, euen the very least of all the paines hee endured, had bene ynough;
One, any one, even the very least of all the pains he endured, had be enough;
pi, d pi, av-j dt j ds pp-f d dt n2 pns31 vvd, vhd vbn av-d;
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ynough, in respect of the Meus: ynough, in respect of the Non sicut of his Person.
enough, in respect of the Meus: enough, in respect of the Non sicut of his Person.
d, p-acp n1 pp-f dt fw-la: av-d, p-acp n1 pp-f dt fw-fr fw-la pp-f po31 n1.
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For that which setteth the high price on this Sacrifice, is this; That he which offereth it vnto God, is God.
For that which sets the high price on this Sacrifice, is this; That he which Offereth it unto God, is God.
p-acp d r-crq vvz dt j n1 p-acp d n1, vbz d; cst pns31 r-crq vvz pn31 p-acp np1, vbz np1.
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But, if little had bene suffered, little would the Loue haue bene thought, that suffered so little;
But, if little had be suffered, little would the Love have be Thought, that suffered so little;
p-acp, cs j vhd vbn vvn, av-j vmd dt n1 vhb vbn vvn, cst vvd av j;
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and as little Regard would haue bene had of it. To awake our Regard then, or to leaue vs excuselesse, if we continue regardlesse;
and as little Regard would have be had of it. To awake our Regard then, or to leave us excuseless, if we continue regardless;
cc c-acp j n1 vmd vhi vbn vhn pp-f pn31. p-acp vvi po12 n1 av, cc pc-acp vvi pno12 j, cs pns12 vvb av-j;
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all this he bare for vs:
all this he bore for us:
d d pns31 vvd p-acp pno12:
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that he might as truely make a Case of Si fuerit Amor, sicut Amormeus, as he did before, of Si fuerit Dolor, sicut Dolormeus.
that he might as truly make a Case of Si fuerit Amor, sicut Amormeus, as he did before, of Si fuerit Dolour, sicut Dolormeus.
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We say we will Regard Loue; if we will, here it is to Regard. So haue we the Causes all three: Wrath in God: Sinne in our selues: Loue in Him.
We say we will Regard Love; if we will, Here it is to Regard. So have we the Causes all three: Wrath in God: Sin in our selves: Love in Him.
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Yet haue we not all we should.
Yet have we not all we should.
av vhb pns12 xx d pns12 vmd.
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For, what of all this? What good? Cuibono? That, that is it indeed that we will Regard, if any thing:
For, what of all this? What good? Cuibono? That, that is it indeed that we will Regard, if any thing:
p-acp, r-crq pp-f d d? q-crq j? np1? cst, cst vbz pn31 av cst pns12 vmb n1, cs d n1:
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as being matter of Benefit, the onely thing in a manner the world regardeth, which bringeth vs about to the very first words againe.
as being matter of Benefit, the only thing in a manner the world Regardeth, which brings us about to the very First words again.
c-acp vbg n1 pp-f n1, dt j n1 p-acp dt n1 dt n1 vvz, r-crq vvz pno12 p-acp p-acp dt av ord n2 av.
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For, the very first words which we reade, Haue ye no regard? are in the Originall, NONLATINALPHABET lo alechem, which the Seuentie turne (word for word) NONLATINALPHABET;
For, the very First words which we read, Have you no regard? Are in the Original, lo alechem, which the Seuentie turn (word for word);
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and the Latine likewise, Nonne ad vos pertinet? Perteines it not to you, that you Regard it no better? For these two, Perteining,
and the Latin likewise, Nonne ad vos pertinet? Pertains it not to you, that you Regard it no better? For these two, Pertaining,
cc dt jp av, n1 fw-la fw-fr n1? vvz pn31 xx p-acp pn22, cst pn22 vvb pn31 av-dx av-jc? p-acp d crd, vvg,
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and Regarding, are folded one in another, and goe together so commonly, as one is taken often for the other.
and Regarding, Are folded one in Another, and go together so commonly, as one is taken often for the other.
cc vvg, vbr vvn pi p-acp n-jn, cc vvi av av av-j, c-acp pi vbz vvn av p-acp dt n-jn.
(4) part (DIV2)
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Then to be sure to bring vs to Regard, he vrgeth this, Perteines not all this to you? Is it not for your good? Is not the benefit yours? Matters of benefite, they perteine to you,
Then to be sure to bring us to Regard, he urges this, Pertains not all this to you? Is it not for your good? Is not the benefit yours? Matters of benefit, they pertain to you,
cs pc-acp vbi j pc-acp vvi pno12 p-acp n1, pns31 vvz d, vvz xx d d p-acp pn22? vbz pn31 xx p-acp po22 j? vbz xx dt n1 png22? n2 pp-f n1, pns32 vvi p-acp pn22,
(4) part (DIV2)
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and without them, Loue, and all the rest, may pertaine to whom they will. Consider then, the inestimable benefite that groweth vnto you, from this incomparable Loue. It is not impertinent this; Euen this;
and without them, Love, and all the rest, may pertain to whom they will. Consider then, the inestimable benefit that grows unto you, from this incomparable Love. It is not impertinent this; Even this;
cc p-acp pno32, n1, cc d dt n1, vmb vvi p-acp ro-crq pns32 vmb. vvb av, dt j n1 cst vvz p-acp pn22, p-acp d j n1. pn31 vbz xx j d; av d;
(4) part (DIV2)
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That to vs hereby, all is turned about cleane contrary: That by his Stripes, we are healed: by his Sweat, we refreshed:
That to us hereby, all is turned about clean contrary: That by his Stripes, we Are healed: by his Sweat, we refreshed:
cst p-acp pno12 av, d vbz vvn p-acp j n-jn: cst p-acp po31 n2, pns12 vbr vvn: p-acp po31 n1, pns12 vvd:
(4) part (DIV2)
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By his forsaking, wee receiued to Grace: That this day, to Him the day of the fiercenesse of Gods wrath:
By his forsaking, we received to Grace: That this day, to Him the day of the fierceness of God's wrath:
p-acp po31 vvg, pns12 vvd pc-acp vvi: cst d n1, p-acp pno31 dt n1 pp-f dt n1 pp-f npg1 n1:
(4) part (DIV2)
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is to vs the Day of the fulnesse of Gods fauour, (as the Apostle colleth it) A day of Saluation.
is to us the Day of the fullness of God's favour, (as the Apostle colleth it) A day of Salvation.
vbz p-acp pno12 dt n1 pp-f dt n1 pp-f npg1 n1, (c-acp dt n1 vvz pn31) dt n1 pp-f n1.
(4) part (DIV2)
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In respect of that hee suffered, (I denie not) an euill day: a day of heauinesse:
In respect of that he suffered, (I deny not) an evil day: a day of heaviness:
p-acp n1 pp-f cst pns31 vvd, (pns11 vvb xx) dt j-jn n1: dt n1 pp-f n1:
(4) part (DIV2)
62
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But, in respect of that, which He, by it hath obtained for vs:
But, in respect of that, which He, by it hath obtained for us:
cc-acp, p-acp n1 pp-f d, r-crq pns31, p-acp pn31 vhz vvn p-acp pno12:
(4) part (DIV2)
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It is, (as we truely call it,) A good Day, a Day of Ioy and Iubilee.
It is, (as we truly call it,) A good Day, a Day of Joy and Jubilee.
pn31 vbz, (c-acp pns12 av-j vvb pn31,) dt j n1, dt n1 pp-f n1 cc n1.
(4) part (DIV2)
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For it doeth not onely ridde vs of that wrath, which pertained to vs for our Sinnes:
For it doth not only rid us of that wrath, which pertained to us for our Sins:
p-acp pn31 vdz xx av-j vvi pno12 pp-f d n1, r-crq vvd p-acp pno12 p-acp po12 n2:
(4) part (DIV2)
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but, further it maketh that pertaine to vs, whereto we had no maner of right at all.
but, further it makes that pertain to us, whereto we had no manner of right At all.
cc-acp, av-j pn31 vvz d vvi p-acp pno12, c-crq pns12 vhd dx n1 pp-f j-jn p-acp d.
(4) part (DIV2)
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For, not onely by his death, as by the death of our sacrifice;
For, not only by his death, as by the death of our sacrifice;
p-acp, xx av-j p-acp po31 n1, c-acp p-acp dt n1 pp-f po12 n1;
(4) part (DIV2)
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by the blood of his Crosse, as by the blood of the Paschal Lambe, the Destroyer passeth ouer vs, and we shall not perish:
by the blood of his Cross, as by the blood of the Paschal Lamb, the Destroyer passes over us, and we shall not perish:
p-acp dt n1 pp-f po31 n1, c-acp p-acp dt n1 pp-f dt np1 n1, dt n1 vvz p-acp pno12, cc pns12 vmb xx vvi:
(4) part (DIV2)
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But also by his death, as by the death of our High Priest (for hee is Priest and Sacrifice both) we are restored from our exile,
But also by his death, as by the death of our High Priest (for he is Priest and Sacrifice both) we Are restored from our exile,
cc-acp av p-acp po31 n1, c-acp p-acp dt n1 pp-f po12 j n1 (c-acp pns31 vbz n1 cc n1 av-d) pns12 vbr vvn p-acp po12 n1,
(4) part (DIV2)
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euen to our former forfeited estate in the lande of Promise. Or rather (as the Apostle sayeth) Non sicut delictum, sic donum:
even to our former forfeited estate in the land of Promise. Or rather (as the Apostle Saith) Non sicut delictum, sic Donum:
av p-acp po12 j vvn n1 p-acp dt n1 pp-f n1. cc av-c (c-acp dt n1 vvz) fw-fr fw-la fw-la, fw-la fw-la:
(4) part (DIV2)
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Not to the same estate, but to one nothing like it: (that is) One farre better,
Not to the same estate, but to one nothing like it: (that is) One Far better,
xx p-acp dt d n1, p-acp p-acp crd pix av-j pn31: (cst vbz) crd j j,
(4) part (DIV2)
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then the estate our sinnes berest vs: For they depriued vs of Paradise, a place on earth:
then the estate our Sins bereft us: For they deprived us of Paradise, a place on earth:
cs dt n1 po12 n2 vvn pno12: c-acp pns32 vvd pno12 pp-f n1, dt n1 p-acp n1:
(4) part (DIV2)
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but by the purchase of his Blood, wee are entitled to a farre higher, euen the kingdom of Heauen:
but by the purchase of his Blood, we Are entitled to a Far higher, even the Kingdom of Heaven:
cc-acp p-acp dt n1 pp-f po31 n1, pns12 vbr vvn p-acp dt av-j jc, av-j dt n1 pp-f n1:
(4) part (DIV2)
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& his blood, not onely the blood of Remission to acquite vs of our sinnes;
& his blood, not only the blood of Remission to acquit us of our Sins;
cc po31 n1, xx av-j dt n1 pp-f n1 pc-acp vvi pno12 pp-f po12 n2;
(4) part (DIV2)
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but the blood of the Testament too, to bequeath vs, and giue vs estate, in that heauenly inheritance.
but the blood of the Testament too, to Bequeath us, and give us estate, in that heavenly inheritance.
cc-acp dt n1 pp-f dt n1 av, pc-acp vvi pno12, cc vvb pno12 n1, p-acp cst j n1.
(4) part (DIV2)
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Now whatsoeuer else, this (I am sure) is a Non sicut: as that which the eye, by all it can see;
Now whatsoever Else, this (I am sure) is a Non sicut: as that which the eye, by all it can see;
av r-crq av, d (pns11 vbm j) vbz dt fw-fr fw-la: c-acp d r-crq dt n1, p-acp d pn31 vmb vvi;
(4) part (DIV2)
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the eare, by all it can heare;
the ear, by all it can hear;
dt n1, p-acp d pn31 vmb vvi;
(4) part (DIV2)
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the heart, by all it can conceiue, cannot patterne it, or set the like by it.
the heart, by all it can conceive, cannot pattern it, or Set the like by it.
dt n1, p-acp d pn31 vmb vvi, vmbx n1 pn31, cc vvd dt av-j p-acp pn31.
(4) part (DIV2)
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Pertaines not this vnto vs neither? Is not this worth the regard? Sure if any thing be worthy the regard, this is most worthy of our very worthiest and best Regard.
Pertains not this unto us neither? Is not this worth the regard? Sure if any thing be worthy the regard, this is most worthy of our very Worthiest and best Regard.
vvz xx d p-acp pno12 d? vbz xx d n1 dt n1? j cs d n1 vbi j dt n1, d vbz av-ds j pp-f po12 j js-jn cc js n1.
(4) part (DIV2)
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Thus haue we considered and seene, not so much as in this sight we might or should,
Thus have we considered and seen, not so much as in this sighed we might or should,
av vhb pns12 vvn cc vvn, xx av av-d c-acp p-acp d n1 pns12 vmd cc vmd,
(4) part (DIV2)
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but as much as the time will giue vs leaue.
but as much as the time will give us leave.
cc-acp c-acp d c-acp dt n1 vmb vvi pno12 vvi.
(4) part (DIV2)
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And now, lay all these before you, (euery one of them a Non sicut of it self) the paines of his Body, esteemed by Pilates Ecce; the sorrowes of his Soule, by his sweate in the Garden;
And now, lay all these before you, (every one of them a Non sicut of it self) the pains of his Body, esteemed by Pilate's Ecce; the sorrows of his Soul, by his sweat in the Garden;
cc av, vvb d d c-acp pn22, (d crd pp-f pno32 dt fw-fr fw-la pp-f pn31 n1) dt n2 pp-f po31 n1, vvn p-acp np2 fw-la; dt n2 pp-f po31 n1, p-acp po31 n1 p-acp dt n1;
(4) part (DIV2)
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the comfortlesse estate of his Sorrowes, by his crie on the Crosse: And with these, his Person, as being the Sonne of the great and eternall God.
the comfortless estate of his Sorrows, by his cry on the Cross: And with these, his Person, as being the Son of the great and Eternal God.
dt j n1 pp-f po31 n2, p-acp po31 n1 p-acp dt n1: cc p-acp d, po31 n1, c-acp vbg dt n1 pp-f dt j cc j np1.
(4) part (DIV2)
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Then ioyne to these, the Cause: In God, his fierce wrath: In vs, our heinous sinnes deseruing it:
Then join to these, the Cause: In God, his fierce wrath: In us, our heinous Sins deserving it:
av vvb p-acp d, dt n1: p-acp np1, po31 j n1: p-acp pno12, po12 j n2 vvg pn31:
(4) part (DIV2)
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In him, his exceeding great Loue, both suffering that for vs which we had deserued; and procuring for vs, that wee could neuer deserue:
In him, his exceeding great Love, both suffering that for us which we had deserved; and procuring for us, that we could never deserve:
p-acp pno31, po31 j-vvg j n1, d vvg cst p-acp pno12 r-crq pns12 vhd vvn; cc n-vvg p-acp pno12, cst pns12 vmd av-x vvi:
(4) part (DIV2)
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making that to appertaine to himselfe, which of right pertained to vs;
making that to appertain to himself, which of right pertained to us;
vvg cst pc-acp vvi p-acp px31, r-crq pp-f av-jn vvd p-acp pno12;
(4) part (DIV2)
65
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and making that pertaine to vs, which pertained to him onely, and not to vs at all, but by his meanes alone.
and making that pertain to us, which pertained to him only, and not to us At all, but by his means alone.
cc vvg d vvi p-acp pno12, r-crq vvd p-acp pno31 av-j, cc xx p-acp pno12 p-acp d, cc-acp p-acp po31 n2 av-j.
(4) part (DIV2)
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And after their view in seuerall, lay them all together, so many Non sicuts into one,
And After their view in several, lay them all together, so many Non Such as into one,
cc p-acp po32 n1 p-acp j, vvd pno32 d av, av d pix vvz p-acp crd,
(4) part (DIV2)
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and tell me, if his Complaint bee not Iust, and his Request most Reasonable.
and tell me, if his Complaint be not Just, and his Request most Reasonable.
cc vvb pno11, cs po31 n1 vbb xx j, cc po31 n1 av-ds j.
(4) part (DIV2)
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Yes sure, his Complaint is Iust, Haue ye no Regard? None? and yet neuer the like? None? and it pertaines vnto you? No Regard? As if it were some common ordinary matter,
Yes sure, his Complaint is Just, Have you no Regard? None? and yet never the like? None? and it pertains unto you? No Regard? As if it were Some Common ordinary matter,
uh av-j, po31 n1 vbz j, vhb pn22 dx n1? np1? cc av av-x dt j? np1? cc pn31 vvz p-acp pn22? dx n1? c-acp cs pn31 vbdr d j j n1,
(4) part (DIV2)
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and the like neuer was? No Regard? As if it concern'd you not a whit,
and the like never was? No Regard? As if it concerned you not a whit,
cc dt j av vbds? dx n1? c-acp cs pn31 vvd pn22 xx dt n1,
(4) part (DIV2)
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and it toucheth you so neere? As if hee should say: Rare things you regard, yea though they no wayes pertaine to you;
and it touches you so near? As if he should say: Rare things you regard, yea though they no ways pertain to you;
cc pn31 vvz pn22 av av-j? p-acp cs pns31 vmd vvi: j n2 pn22 vvb, uh cs pns32 dx n2 vvi p-acp pn22;
(4) part (DIV2)
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this is exceeding rare, and will you not regard it? Againe, things that neerely touch you, you regard,
this is exceeding rare, and will you not regard it? Again, things that nearly touch you, you regard,
d vbz vvg j, cc vmb pn22 xx vvi pn31? av, n2 cst av-j vvb pn22, pn22 vvb,
(4) part (DIV2)
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though they be not rare at all;
though they be not rare At all;
cs pns32 vbb xx j p-acp d;
(4) part (DIV2)
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this toucheth you exceeding neere, euen as neere as your soule toucheth you, and will you not yet regard it? will neither of these by it selfe, mooue you? will not both these together mooue you? what will mooue you? will Pitie? Here is Distresse, Neuer the like:
this touches you exceeding near, even as near as your soul touches you, and will you not yet regard it? will neither of these by it self, move you? will not both these together move you? what will move you? will Pity? Here is Distress, Never the like:
d vvz pn22 j-vvg av-j, av-j c-acp av-j c-acp po22 n1 vvz pn22, cc vmb pn22 xx av vvi pn31? vmb av-dx pp-f d p-acp pn31 n1, vvb pn22? vmb xx d d av vvb pn22? q-crq vmb vvi pn22? vmb n1? av vbz n1, av-x dt j:
(4) part (DIV2)
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will Duetie? heere is a Person, neuer the like: will Feare? here is wrath, neuer the like:
will Duty? Here is a Person, never the like: will fear? Here is wrath, never the like:
vmb n1? av vbz dt n1, av-x dt j: vmb n1? av vbz n1, av-x dt j:
(4) part (DIV2)
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will Remorse? heere are sinnes, neuer the like: will Kindnesse? heere is Loue, neuer the like:
will Remorse? Here Are Sins, never the like: will Kindness? Here is Love, never the like:
vmb n1? av vbr n2, av-x dt j: vmb n1? av vbz n1, av-x dt j:
(4) part (DIV2)
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will Bountie? heere are Benefits, neuer the like:
will Bounty? Here Are Benefits, never the like:
vmb n1? av vbr n2, av-x dt j:
(4) part (DIV2)
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will all these? heere they be all, all aboue any Sicut, all in the highest degree.
will all these? Here they be all, all above any Sicut, all in the highest degree.
vmb d d? av pns32 vbb d, d p-acp d fw-la, d p-acp dt js n1.
(4) part (DIV2)
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Truely the Complaint is Iust, it may mooue vs: it wanteth no reason, it may mooue:
Truly the Complaint is Just, it may move us: it Wants no reason, it may move:
av-j dt n1 vbz j, pn31 vmb vvb pno12: pn31 vvz dx n1, pn31 vmb vvi:
(4) part (DIV2)
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and it wanteth no affection in the deliuerie of it to vs, on his part to mooue vs. Sure it mooued him exceeding much:
and it Wants no affection in the delivery of it to us, on his part to move us Sure it moved him exceeding much:
cc pn31 vvz dx n1 p-acp dt n1 pp-f pn31 p-acp pno12, p-acp po31 n1 pc-acp vvi pno12 j pn31 vvd pno31 vvg av-d:
(4) part (DIV2)
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for among all the deadly sorrowes of his most bitter Passion, This, euen this seemeth to bee his greatest of all,
for among all the deadly sorrows of his most bitter Passion, This, even this seems to be his greatest of all,
c-acp p-acp d dt j n2 pp-f po31 av-ds j n1, d, av d vvz pc-acp vbi po31 js pp-f d,
(4) part (DIV2)
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and that which did most affect him, euen the griefe of the slender reckoning most men haue it in;
and that which did most affect him, even the grief of the slender reckoning most men have it in;
cc cst r-crq vdd av-ds vvi pno31, av-j dt n1 pp-f dt j n-vvg ds n2 vhb pn31 p-acp;
(4) part (DIV2)
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as little respecting him, as if he had done, or suffered nothing at all for them.
as little respecting him, as if he had done, or suffered nothing At all for them.
c-acp av-j vvg pno31, c-acp cs pns31 vhd vdn, cc vvd pix p-acp d c-acp pno32.
(4) part (DIV2)
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For loe, of all the sharpe paines he endureth, he complaineth not:
For lo, of all the sharp pains he Endureth, he Complaineth not:
p-acp uh, pp-f d dt j n2 pns31 vvz, pns31 vvz xx:
(4) part (DIV2)
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but of this he complaineth, of No Regard: That, which grieueth him most, that, which most he moaneth, is this.
but of this he Complaineth, of No Regard: That, which grieves him most, that, which most he moaneth, is this.
cc-acp pp-f d pns31 vvz, pp-f dx vvb: cst, r-crq vvz pno31 av-ds, cst, r-crq ds pns31 vvz, vbz d.
(4) part (DIV2)
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It is strange, he should be in paines, such paines as neuer any was, and not complaine himselfe of them,
It is strange, he should be in pains, such pains as never any was, and not complain himself of them,
pn31 vbz j, pns31 vmd vbi p-acp n2, d n2 c-acp av-x d vbds, cc xx vvi px31 pp-f pno32,
(4) part (DIV2)
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But, of want of Regard onely. Strange, he should not make request, ô Deliuer me, or Relieue me:
But, of want of Regard only. Strange, he should not make request, o Deliver me, or Relieve me:
cc-acp, pp-f n1 pp-f n1 av-j. j, pns31 vmd xx vvi n1, uh vvb pno11, cc vvb pno11:
(4) part (DIV2)
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But onely, ô Consider and Regard me. In effect, as if he said, None, no deliuerance, no reliefe do I seeke: Regard I seeke.
But only, o Consider and Regard me. In Effect, as if he said, None, no deliverance, no relief do I seek: Regard I seek.
cc-acp av-j, uh vvb cc vvb pno11. p-acp n1, c-acp cs pns31 vvd, pix, dx n1, dx n1 vdb pns11 vvi: vvb pns11 vvb.
(4) part (DIV2)
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And all that I suffer, I am content with it,: I regard it not: I suffer most willingly, if this I may finde at your hands, Regard.
And all that I suffer, I am content with it,: I regard it not: I suffer most willingly, if this I may find At your hands, Regard.
cc d cst pns11 vvb, pns11 vbm j p-acp pn31,: pns11 vvb pn31 xx: pns11 vvb av-ds av-j, cs d pns11 vmb vvi p-acp po22 n2, vvb.
(4) part (DIV2)
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Truely, This so passionate a Complaint may mooue vs; it mooued all but vs:
Truly, This so passionate a Complaint may move us; it moved all but us:
av-j, d av j dt n1 vmb vvi pno12; pn31 vvd d p-acp pno12:
(4) part (DIV2)
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For most strange of all it is, that all the Creatures in heauen and earth, seemed to heare this his mournefull Complaint,
For most strange of all it is, that all the Creatures in heaven and earth, seemed to hear this his mournful Complaint,
c-acp ds j pp-f d pn31 vbz, cst d dt n2 p-acp n1 cc n1, vvd pc-acp vvi d po31 j n1,
(4) part (DIV2)
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& in their kind, to shew their Regard of it: The Sunne in heauen shrinking in his light; the earth trembling vnder it;
& in their kind, to show their Regard of it: The Sun in heaven shrinking in his Light; the earth trembling under it;
cc p-acp po32 n1, pc-acp vvi po32 n1 pp-f pn31: dt n1 p-acp n1 vvg p-acp po31 n1; dt n1 vvg p-acp pn31;
(4) part (DIV2)
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the very stones cleauing in sunder, as if they had sense and Sympathie of it: and sinfull men onely, not mooued with it.
the very stones cleaving in sunder, as if they had sense and sympathy of it: and sinful men only, not moved with it.
dt j n2 vvg p-acp av, c-acp cs pns32 vhd n1 cc n1 pp-f pn31: cc j n2 av-j, xx vvn p-acp pn31.
(4) part (DIV2)
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And yet it was not for the Creatures, this was done to Him, to them it pertaineth not:
And yet it was not for the Creatures, this was done to Him, to them it pertaineth not:
cc av pn31 vbds xx p-acp dt n2, d vbds vdn p-acp pno31, p-acp pno32 pn31 vvz xx:
(4) part (DIV2)
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But for vs it was, and to vs it doeth;
But for us it was, and to us it doth;
cc-acp p-acp pno12 pn31 vbds, cc p-acp pno12 pn31 vdz;
(4) part (DIV2)
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And shall wee not yet Regard it? Shall the Creature, and not we? Shall we not?
And shall we not yet Regard it? Shall the Creature, and not we? Shall we not?
cc vmb pns12 xx av vvb pn31? vmb dt n1, cc xx pns12? vmb pns12 xx?
(4) part (DIV2)
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If we doe not, it may pertaine to vs, but wee pertaine not to it: It pertaines to all, but all pertaine not to it.
If we do not, it may pertain to us, but we pertain not to it: It pertains to all, but all pertain not to it.
cs pns12 vdb xx, pn31 vmb vvi p-acp pno12, cc-acp pns12 vvi xx p-acp pn31: pn31 vvz p-acp d, cc-acp d vvi xx p-acp pn31.
(4) part (DIV2)
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None pertaine to it, but they that take benefite by it;
None pertain to it, but they that take benefit by it;
pix vvi p-acp pn31, cc-acp pns32 cst vvb n1 p-acp pn31;
(4) part (DIV2)
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and none take benefite by it, no more then by the brasen Serpent, but they that fixe their eye on it. Behold, Consider, and Regard it:
and none take benefit by it, no more then by the brazen Serpent, but they that fix their eye on it. Behold, Consider, and Regard it:
cc pix vvb n1 p-acp pn31, av-dx av-dc cs p-acp dt j n1, cc-acp pns32 cst vvb po32 n1 p-acp pn31. vvb, vvb, cc vvb pn31:
(4) part (DIV2)
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the profite, the benefite is lost without Regard.
the profit, the benefit is lost without Regard.
dt n1, dt n1 vbz vvn p-acp n1.
(4) part (DIV2)
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If we doe not, as this was a day of Gods fierce wrath against him, onely for regarding vs;
If we do not, as this was a day of God's fierce wrath against him, only for regarding us;
cs pns12 vdb xx, c-acp d vbds dt n1 pp-f npg1 j n1 p-acp pno31, av-j p-acp vvg pno12;
(4) part (DIV2)
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so there is another day comming, and it will quickly bee heere, a day of like fierce wrath against vs, for not regarding him.
so there is Another day coming, and it will quickly be Here, a day of like fierce wrath against us, for not regarding him.
av a-acp vbz j-jn n1 vvg, cc pn31 vmb av-j vbi av, dt n1 pp-f j j n1 p-acp pno12, c-acp xx vvg pno31.
(4) part (DIV2)
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And who regardeth the power of this wrath? Hee that doeth, will surely Regard this.
And who Regardeth the power of this wrath? He that doth, will surely Regard this.
cc q-crq vvz dt n1 pp-f d n1? pns31 cst vdz, vmb av-j vvb d.
(4) part (DIV2)
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In that day, there is not the most carelesse of vs all, but shall cry as they did in the Gospel, Domine, non ad te pertinet, si perimus? Pertaines it not to thee, Carest thou not that we perish? Then would we be glad to pertaine to him, and his Passion.
In that day, there is not the most careless of us all, but shall cry as they did in the Gospel, Domine, non ad te pertinet, si perimus? Pertains it not to thee, Carest thou not that we perish? Then would we be glad to pertain to him, and his Passion.
p-acp d n1, pc-acp vbz xx dt av-ds j pp-f pno12 d, cc-acp vmb vvi c-acp pns32 vdd p-acp dt n1, fw-la, fw-la fw-la fw-la fw-la, fw-la fw-la? vvz pn31 xx p-acp pno21, vv2 pns21 xx cst pns12 vvb? av vmd pns12 vbi j pc-acp vvi p-acp pno31, cc po31 n1.
(4) part (DIV2)
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Pertaines it to vs then, and pertaines it not now? Sure now it must, if then it shall.
Pertains it to us then, and pertains it not now? Sure now it must, if then it shall.
vvz pn31 p-acp pno12 av, cc vvz pn31 xx av? j av pn31 vmb, cs av pn31 vmb.
(4) part (DIV2)
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Then, to giue end to his Complaint, let vs graunt him his Request, and Regard his Passion. Let the Rarenesse of it: The Neerenesse to vs: Let Pitie, or Duety: Feare, or Remorse: Loue, or Bountie.
Then, to give end to his Complaint, let us grant him his Request, and Regard his Passion. Let the Rareness of it: The Nearness to us: Let Pity, or Duty: fear, or Remorse: Love, or Bounty.
av, pc-acp vvi n1 p-acp po31 n1, vvb pno12 vvi pno31 po31 n1, cc vvb po31 n1. vvb dt n1 pp-f pn31: dt n1 p-acp pno12: vvb n1, cc n1: vvb, cc n1: n1, cc n1.
(4) part (DIV2)
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Any of them, or all of them. Let the Iustnesse of his Complaint: Let his affectionate maner of Complaining of this, and onely this.
Any of them, or all of them. Let the Justness of his Complaint: Let his affectionate manner of Complaining of this, and only this.
d pp-f pno32, cc d pp-f pno32. vvb dt n1 pp-f po31 n1: vvb po31 j n1 pp-f vvg pp-f d, cc av-j d.
(4) part (DIV2)
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Let the shame of the Creatures Regard: Let our Profit, or our Perill. Let some thing preuaile with vs, to haue it in some Regard. Some Regard!
Let the shame of the Creatures Regard: Let our Profit, or our Peril. Let Some thing prevail with us, to have it in Some Regard. some Regard!
vvb dt n1 pp-f dt n2 vvb: vvb po12 n1, cc po12 n1. vvb d n1 vvi p-acp pno12, pc-acp vhi pn31 p-acp d n1. d n1!
(4) part (DIV2)
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Verily, as his sufferings, his Loue, our good by them are: so should our Regard bee, a Non sicut too, That is, a Regard of these,
Verily, as his sufferings, his Love, our good by them Are: so should our Regard be, a Non sicut too, That is, a Regard of these,
av-j, c-acp po31 n2, po31 n1, po12 j p-acp pno32 vbr: av vmd po12 n1 vbi, dt fw-fr fw-la av, cst vbz, dt n1 pp-f d,
(4) part (DIV2)
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and of nothing in comparison of these. It should be so: For with the benefit, euer the Regard should arise.
and of nothing in comparison of these. It should be so: For with the benefit, ever the Regard should arise.
cc pp-f pix p-acp n1 pp-f d. pn31 vmd vbi av: c-acp p-acp dt n1, av dt n1 vmd vvi.
(4) part (DIV2)
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But God helpe vs poore sinners, and bee mercifull vnto vs. Our Regard is a Non sicut, indeed:
But God help us poor Sinners, and be merciful unto us Our Regard is a Non sicut, indeed:
p-acp np1 vvb pno12 j n2, cc vbi j p-acp pno12 po12 n1 vbz dt fw-fr fw-la, av:
(4) part (DIV2)
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but it is backward, & in a contrary sense; That is, no where so shallow, so short, or so soone done.
but it is backward, & in a contrary sense; That is, no where so shallow, so short, or so soon done.
cc-acp pn31 vbz j, cc p-acp dt j-jn n1; cst vbz, av-dx c-crq av j, av j, cc av av vdn.
(4) part (DIV2)
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It should be otherwise, it should haue our deepest consideration, this; and our highest Regard.
It should be otherwise, it should have our Deepest consideration, this; and our highest Regard.
pn31 vmd vbi av, pn31 vmd vhi po12 js-jn n1, d; cc po12 js n1.
(4) part (DIV2)
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But if that cannot be had, (our nature is so heauy, and flesh and blood so dull of apprehension in Spirituall things,) yet at leastwise some Regard. Some, I say: The more the better; But in any wise some.
But if that cannot be had, (our nature is so heavy, and Flesh and blood so dull of apprehension in Spiritual things,) yet At leastwise Some Regard. some, I say: The more the better; But in any wise Some.
cc-acp cs cst vmbx vbi vhn, (po12 n1 vbz av j, cc n1 cc n1 av j pp-f n1 p-acp j n2,) av p-acp av d n1. d, pns11 vvb: dt av-dc dt jc; cc-acp p-acp d j d.
(4) part (DIV2)
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And not as here, no Regard, none at all:
And not as Here, no Regard, none At all:
cc xx c-acp av, dx n1, pix p-acp d:
(4) part (DIV2)
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Some wayes to shew, wee make accompt of it, to withdraw our selues, to void our minds of other matters, to set this before vs, to thinke vpon it, to thanke him for it;
some ways to show, we make account of it, to withdraw our selves, to void our minds of other matters, to Set this before us, to think upon it, to thank him for it;
d n2 pc-acp vvi, pns12 vvb n1 pp-f pn31, pc-acp vvi po12 n2, pc-acp vvi po12 n2 pp-f j-jn n2, pc-acp vvi d p-acp pno12, pc-acp vvi p-acp pn31, pc-acp vvi pno31 p-acp pn31;
(4) part (DIV2)
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to Regard him, and stay and see, whether he will regard vs, or no.
to Regard him, and stay and see, whither he will regard us, or no.
p-acp vvb pno31, cc vvi cc vvi, cs pns31 vmb vvi pno12, cc uh-dx.
(4) part (DIV2)
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Sure he wil, and we shal feele our hearts pricked with sorow, by consideration of the cause in vs, our Sinne:
Sure he will, and we shall feel our hearts pricked with sorrow, by consideration of the cause in us, our Sin:
j pns31 vmb, cc pns12 vmb vvi po12 n2 vvn p-acp n1, p-acp n1 pp-f dt n1 p-acp pno12, po12 n1:
(4) part (DIV2)
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And againe, warme within vs, by consideration of the cause in him, his Loue;
And again, warm within us, by consideration of the cause in him, his Love;
cc av, j p-acp pno12, p-acp n1 pp-f dt n1 p-acp pno31, po31 n1;
(4) part (DIV2)
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till by some motion of Grace he answere vs, and shew, that our Regard is accepted of him.
till by Some motion of Grace he answer us, and show, that our Regard is accepted of him.
c-acp p-acp d n1 pp-f n1 pns31 vvb pno12, cc vvi, cst po12 n1 vbz vvn pp-f pno31.
(4) part (DIV2)
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And this, as at all other times, (for no day is amisse, but at all times, some time to be taken for this duety) so specially on this day;
And this, as At all other times, (for no day is amiss, but At all times, Some time to be taken for this duty) so specially on this day;
cc d, c-acp p-acp d j-jn n2, (c-acp dx n1 vbz av, cc-acp p-acp d n2, d n1 pc-acp vbi vvn p-acp d n1) av av-j p-acp d n1;
(4) part (DIV2)
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this Day which we hold holy to the memorie of his Passion, this Day to doe it;
this Day which we hold holy to the memory of his Passion, this Day to do it;
d n1 r-crq pns12 vvb j p-acp dt n1 pp-f po31 n1, d n1 pc-acp vdi pn31;
(4) part (DIV2)
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to make this Day, the Day of Gods wrath and Christes Suffering, a Day to vs of serious consideration and Regard of them both.
to make this Day, the Day of God's wrath and Christ's Suffering, a Day to us of serious consideration and Regard of them both.
pc-acp vvi d n1, dt n1 pp-f npg1 n1 cc npg1 vvg, dt n1 p-acp pno12 pp-f j n1 cc n1 pp-f pno32 d.
(4) part (DIV2)
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It is kindly to consider Opus diei, in die suo, The worke of the Day, in the Day it was wrought:
It is kindly to Consider Opus Die, in die Sue, The work of the Day, in the Day it was wrought:
pn31 vbz av-j pc-acp vvi fw-la fw-la, p-acp n1 fw-la, dt n1 pp-f dt n1, p-acp dt n1 pn31 vbds vvn:
(4) part (DIV2)
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and this day it was wrought. This Day therefore, whatsoeuer our businesse be, to lay them aside a little;
and this day it was wrought. This Day Therefore, whatsoever our business be, to lay them aside a little;
cc d n1 pn31 vbds vvn. d n1 av, r-crq po12 n1 vbi, pc-acp vvi pno32 av dt j;
(4) part (DIV2)
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whatsoeuer our haste, yet to stay a little, and to spend a few thoughts in calling to minde and taking to Regard, what this Day the Sonne of God did and suffered for vs:
whatsoever our haste, yet to stay a little, and to spend a few thoughts in calling to mind and taking to Regard, what this Day the Son of God did and suffered for us:
r-crq po12 n1, av pc-acp vvi dt j, cc pc-acp vvi dt d n2 p-acp vvg p-acp n1 cc vvg p-acp n1, r-crq d n1 dt n1 pp-f np1 vdd cc vvd p-acp pno12:
(4) part (DIV2)
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and all for this end, that what he was then, wee might not be; and what he is now, we might be for euer.
and all for this end, that what he was then, we might not be; and what he is now, we might be for ever.
cc d p-acp d n1, cst r-crq pns31 vbds av, pns12 vmd xx vbi; cc r-crq pns31 vbz av, pns12 vmd vbi p-acp av.
(4) part (DIV2)
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