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LVC. CAP. 1. VERS. 74, 75. The 7. and 8. Verses of Benedictus.
LVC. CAP. 1. VERS. 74, 75. The 7. and 8. Verses of Benedictus.
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VT, sine timore, de manu inimicorum nostrorum liberati, serviamus, IlliIN sanctitate, & justitia coram ipso, omnibus diebus nostris.
VT, sine Timore, de manu Enemies nostrorum Liberati, serviamus, IlliIN Sanctitude, & justitia coram ipso, omnibus diebus nostris.
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That we being deliuered, from the handes, of our enemies, might serue Him, without feareIn holinesse,
That we being Delivered, from the hands, of our enemies, might serve Him, without feareIn holiness,
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and righteousnes, before Him, all the dayes of our life.
and righteousness, before Him, all the days of our life.
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THE children were com to the birth, Esay 37. 3. and there was no strength, The Text the yeere before. to deliuer them. THE children were come to the birth, Isaiah 37. 3. and there was no strength, The Text the year before. to deliver them.
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(There we left, last) Their, not being deliuered, was the cause, of our being deliuered. (And now I goe on.)
(There we left, last) Their, not being Delivered, was the cause, of our being Delivered. (And now I go on.)
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ANd our being deliuered, was to this end, That, we being deliuered frō the hāds of our enemies, might serue Him, &c. For I demand:
ANd our being Delivered, was to this end, That, we being Delivered from the hands of our enemies, might serve Him, etc. For I demand:
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Deliuered we were (as this day) why was it? Was it, that we might stand,Delivered we were (as this day) why was it? Was it, that we might stand,
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and cry out of the foulnesse of the fact? or stand, and inueigh, against those monsters that were the Actors in it? Was it, that wee might blesse our selues for so faire an escape? or bestow a piece of an Holy day on God,
and cry out of the foulness of the fact? or stand, and inveigh, against those monsters that were the Actors in it? Was it, that we might bless our selves for so fair an escape? or bestow a piece of an Holy day on God,
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for it? And al these we may do, And all these we haue done; and vpon good ground, all.
for it? And all these we may do, And all these we have done; and upon good ground, all.
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Yet, none of these the very vt: nor we deliuered, that we might do these: But, when al is said, that can be said, hither wee must come:
Yet, none of these the very vt: nor we Delivered, that we might do these: But, when all is said, that can be said, hither we must come:
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to this vt here, and pitch vpon it:
to this vt Here, and pitch upon it:
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for, this is indeed, the vt finalis; the right, the true, the proper That: That, for our deliuerance, we bethinke our selues, how to doe him Seruice.
for, this is indeed, the vt finalis; the right, the true, the proper That: That, for our deliverance, we bethink our selves, how to do him Service.
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Take the whole tract along, from the first word, Benedictus: There is visited and redeemed, in the 1. verse:
Take the Whole tract along, from the First word, Benedictus: There is visited and redeemed, in the 1. verse:
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A horne, or a mighty saluation, in the next: After, we saued from them that did hate vs: A horn, or a mighty salvation, in the next: After, we saved from them that did hate us:
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but you shall see, that all these suspend still, no perfect period, till you come to this. But at this, there is. Visited, redeemed, saued, mightily saued;
but you shall see, that all these suspend still, no perfect Period, till you come to this. But At this, there is. Visited, redeemed, saved, mightily saved;
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why all? For no other end, but that being so visited, redeemed, & saued, we might wholy addict,
why all? For no other end, but that being so visited, redeemed, & saved, we might wholly addict,
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and giue ouer our selues, to the Seruice of Him who was author of them all.
and give over our selves, to the Service of Him who was author of them all.
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I wote well, that principally and properly, the whole Song referreth to the deliuerance of deliuerances, our finall deliuerance, from our ghostly enemies, and from their fire, (the fire of hell) by our Blessed Sauiour;
I wot well, that principally and properly, the Whole Song Refers to the deliverance of Deliverances, our final deliverance, from our ghostly enemies, and from their fire, (the fire of hell) by our Blessed Saviour;
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which was so great, as it was able to open the mouth, and loose the tongue of a dumbe man,
which was so great, as it was able to open the Mouth, and lose the tongue of a dumb man,
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and make him breake foorth into a Benedictus.
and make him break forth into a Benedictus.
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But, inasmuch as in euery kinde, the chiefe giueth the Rule, (or, as we say here) the vt, to all that are from, and vnder it:
But, inasmuch as in every kind, the chief gives the Rule, (or, as we say Here) the vt, to all that Are from, and under it:
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And that, ours, and all other deliuerances, that haue beene, or shall be, are from and vnder that of His:
And that, ours, and all other Deliverances, that have been, or shall be, Are from and under that of His:
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Our enemies, set on by those enemies, Ours lighted their match, at their fire, (the fire of hell) and so do all others, whatsoeuer:
Our enemies, Set on by those enemies, Ours lighted their match, At their fire, (the fire of hell) and so do all Others, whatsoever:
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therefore is it, that this Text aptly may be, and vsually hath been, euer applied to any deliuerance, from any enemies whatsoeuer:
Therefore is it, that this Text aptly may be, and usually hath been, ever applied to any deliverance, from any enemies whatsoever:
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those of 88, these of this day: the same vt, in all: as comming, all;
those of 88, these of this day: the same vt, in all: as coming, all;
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from the same principium à quo: and tending, all, to the same finis ad quem, that, here, is set downe.
from the same principium à quo: and tending, all, to the same finis ad Whom, that, Here, is Set down.
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For the principium à quo; wee haue formerly endeauoured, to set that streight, from whence our deliuerance came:
For the principium à quo; we have formerly endeavoured, to Set that straight, from whence our deliverance Come:
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Euen from the goodnes of God; yet not expressed vnder that terme, goodnes, but vnder the terme of mercie, As elsewhere.
Even from the Goodness of God; yet not expressed under that term, Goodness, but under the term of mercy, As elsewhere.
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As here (but a verse before) To performe the mercie. And a little after, Through the tender mercies of our God.
As Here (but a verse before) To perform the mercy. And a little After, Through the tender Mercies of our God.
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Which terme is made choise of, for two causes. One, it includes miserie; The other, it excludes merit:
Which term is made choice of, for two Causes. One, it includes misery; The other, it excludes merit:
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and so, fittest for our turne. Goodnesse may bee performed to one, though in good case:
and so, Fittest for our turn. goodness may be performed to one, though in good case:
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Not mercie; but to such onely, as are in miserie. In misericordia there is miseri, euer.
Not mercy; but to such only, as Are in misery. In misericordia there is miseri, ever.
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And this, to put vs in minde of our case, the extreme miserie wee had come to,
And this, to put us in mind of our case, the extreme misery we had come to,
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but for His more full deliuerance.
but for His more full deliverance.
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2. Againe, Goodnesse, may be shewed to such as may seeme some way to deserue it:
2. Again, goodness, may be showed to such as may seem Some Way to deserve it:
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So cannot Mercie. For, but where Merit is wanting, Mercie is not pleaded, properly.
So cannot Mercy. For, but where Merit is wanting, Mercy is not pleaded, properly.
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These, set vs right, in the principium à quo, that wee ascribe it not to a wrong cause.
These, Set us right, in the principium à quo, that we ascribe it not to a wrong cause.
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Out of Ieremie: It was the mercie of the Lord, that wee were not consumed. Out of the Psalme: That mercie of His, that is ouer all His workes.
Out of Ieremie: It was the mercy of the Lord, that we were not consumed. Out of the Psalm: That mercy of His, that is over all His works.
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And now to the finis ad quem. For, wee are as easily, and no lesse dangerously, mistaken, in that.
And now to the finis ad Whom. For, we Are as Easily, and no less dangerously, mistaken, in that.
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By Mercies meanes, without all merit of ours, we were not consumed, but deliuered from so great a miserie, so neere vs:
By mercies means, without all merit of ours, we were not consumed, but Delivered from so great a misery, so near us:
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why were we so? Were we liberati, to become libertines, to sett vs downe,
why were we so? Were we Liberati, to become Libertines, to Set us down,
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and to eate, and to drinke healths, and rise vp, and see a play? was there no vt in it? Yes:
and to eat, and to drink healths, and rise up, and see a play? was there no vt in it? Yes:
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what was that? Vt seruiamus illi. So, there growes an obligation out of it.
what was that? Vt seruiamus illi. So, there grows an obligation out of it.
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For, vt, is a conditionall, and implies euer a kind of contract, at least, that, which is not named, but is much vsed, Do vt des, facio vt facias.
For, vt, is a conditional, and Implies ever a kind of contract, At least, that, which is not nam, but is much used, Do vt des, facio vt facias.
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So that, the Text is of the nature of a Bond, or Couenant. And I giue it not that denomination, of mine owne head:
So that, the Text is of the nature of a Bound, or Covenant. And I give it not that denomination, of mine own head:
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I finde it so called, in expresse tearmes, but a Verse before, To remember His holy Couenant. A Couenant then, names it. And a Couenant diuides it:
I find it so called, in express terms, but a Verse before, To Remember His holy Covenant. A Covenant then, names it. And a Covenant divides it:
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For a Couenant is euer betweene two; the two here, God, and vs. The Couenant on Gods part, is at the fourth verse:
For a Covenant is ever between two; the two Here, God, and us The Covenant on God's part, is At the fourth verse:
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That wee should bee saued from our enemies. Which Couenant is here pleaded, as performed, by Him, vnder liberati. That we should be saved from our enemies. Which Covenant is Here pleaded, as performed, by Him, under Liberati.
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The Couenant on our parts, rests; That, then, we should serue Him for it. His part is kept, liberati shewes that:
The Covenant on our parts, rests; That, then, we should serve Him for it. His part is kept, Liberati shows that:
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Then may wee bee put in suit, for ours, that is, for seruiamus. On Gods part, I set forth these.
Then may we be put in suit, for ours, that is, for seruiamus. On God's part, I Set forth these.
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1. That, we were deliuered. 2. That, from our enemies. 3. That, from the hands of our enemies.
1. That, we were Delivered. 2. That, from our enemies. 3. That, from the hands of our enemies.
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And 4. That, without feare, (for so it stands in the verse) Vt sine timore liberati; That, without feare being deliuered. So it may be taken;
And 4. That, without Fear, (for so it Stands in the verse) Vt sine Timore Liberati; That, without Fear being Delivered. So it may be taken;
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and so it is taken, by sundry of the Fathers. On ours, I reckon these. Our Seruice: The matter; And the maner of it. The matter wherin:
and so it is taken, by sundry of the Father's. On ours, I reckon these. Our Service: The matter; And the manner of it. The matter wherein:
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Serue Him in holinesse, Serue Him in righteousnesse: not holinesse, or righteousnesse alone, but to serue Him, in both. Serve Him in holiness, Serve Him in righteousness: not holiness, or righteousness alone, but to serve Him, in both.
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The manner how, (often, no lesse acceptable then the seruice it selfe.) 1. Vt sine timore; that our seruice bee freely and cheerefully done, (now wee are out of feare ) 2. Vt coram ipso, That vnfainedly, as before Him, not before men (before whom wee may and doe often, halt.) 3. And,
The manner how, (often, no less acceptable then the service it self.) 1. Vt sine Timore; that our service be freely and cheerfully done, (now we Are out of Fear) 2. Vt coram ipso, That unfeignedly, as before Him, not before men (before whom we may and do often, halt.) 3. And,
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for the time of it, Vt omnibus diebus, that we faint not, or giue ouer,
for the time of it, Vt omnibus diebus, that we faint not, or give over,
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but continue in it all our life long. Three qualities, of ours, and indeede of euery true and faithfull seruice. That these bee done;
but continue in it all our life long. Three qualities, of ours, and indeed of every true and faithful service. That these be done;
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And that they may bee done;
And that they may be done;
cc cst pns32 vmb vbi vdn;
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And that, that which shall bee spoken may tend to this, that they may be done, &c.
And that, that which shall be spoken may tend to this, that they may be done, etc.
cc cst, cst r-crq vmb vbi vvn vmb vvi p-acp d, cst pns32 vmb vbi vdn, av
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VT liberati. That wee being deliuered. To shew the great equitie on Gods part of the Couenant, we say first: VT Liberati. That we being Delivered. To show the great equity on God's part of the Covenant, we say First:
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that we were to serue Him, though liberati were left out; being, or not being deliuered. This to be our first point.
that we were to serve Him, though Liberati were left out; being, or not being Delivered. This to be our First point.
cst pns12 vbdr p-acp vvb pno31, cs fw-la vbdr vvn av; vbg, cc xx vbg vvn. d p-acp vbi po12 ord n1.
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The Noble Armie of Martyrs, it was all their case, they serued out their seruice, without any vt liberati, any bond of temporall deliuerance. Farre from any liberati, were they three, that were vpon casting into the fire, and, euen then, said:
The Noble Army of Martyrs, it was all their case, they served out their service, without any vt Liberati, any bound of temporal deliverance. far from any Liberati, were they three, that were upon casting into the fire, and, even then, said:
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Our God, whom we serue, Hee can deliuer vs out of thy hands, and from the fiery fornace. Our God, whom we serve, He can deliver us out of thy hands, and from the fiery furnace.
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But, if Hee will not, (not deliuer vs) Be it knowen vnto thee, O King, we will not serue thy gods,
But, if He will not, (not deliver us) Be it known unto thee, Oh King, we will not serve thy God's,
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nor worship the golden image, which thou hast set vp. That is, serue Him, we will, whether He deliuer vs or no.nor worship the golden image, which thou hast Set up. That is, serve Him, we will, whither He deliver us or not.
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Will yee heare an Heroicall spirit, indeed? Not, etsi me non liberârit, Though He should not deliuer mee:
Will ye hear an Heroical Spirit, indeed? Not, Though me non liberârit, Though He should not deliver me:
n1 pn22 vvi dt j n1, av? xx, fw-la pno11 fw-fr fw-fr, cs pns31 vmd xx vvi pno11:
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but, etsi me occider it, yea, though He should kill me, To die for it, I will doe my duetie, and serue Him, though. It is IOB.
but, Though me occider it, yea, though He should kill me, To die for it, I will do my duty, and serve Him, though. It is JOB.
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These stood not vpon liberati: But, deliuerance, no deliuerance, come of it what would, they were at a point, would and were resolued to serue Him. And (NONLATINALPHABET, ad erubescentiam nostram dico, I speake it not to our commendation) If there were in vs, any remnant of their generous spirit, God should not need to come in Indentures with vs. It sauours somewhat of a mercenary, that.
These stood not upon Liberati: But, deliverance, no deliverance, come of it what would, they were At a point, would and were resolved to serve Him. And (, ad erubescentiam nostram dico, I speak it not to our commendation) If there were in us, any remnant of their generous Spirit, God should not need to come in Indentures with us It savours somewhat of a mercenary, that.
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Seruiamus should hold, and let liberati goe, whither it would:Seruiamus should hold, and let Liberati go, whither it would:
fw-la vmd vvi, cc vvb fw-la vvb, c-crq pn31 vmd:
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And wee, liue and die, His seruants, though He had not, or should not deliuer vs. This is vt without liberati.
And we, live and die, His Servants, though He had not, or should not deliver us This is vt without Liberati.
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But then, vt, with liberati. If God take vs, as He findes vs, and say with the Apostle;
But then, vt, with Liberati. If God take us, as He finds us, and say with the Apostle;
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parco autem vobis, Goe to, I beare with you; parco autem vobis, Go to, I bear with you;
fw-mi fw-la fw-la, vvb p-acp, pns11 vvb p-acp pn22;
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& NONLATINALPHABET by way of indulgence, cōdescend to condition with vs, if Hee come to vt liberati; shall not that hold vs? Our duetie being absolute, depending vpon no vt, if vpon speciall fauour, God will come in bonds,
& by Way of indulgence, condescend to condition with us, if He come to vt Liberati; shall not that hold us? Our duty being absolute, depending upon no vt, if upon special favour, God will come in bonds,
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and let it runne in this tenor, That, being deliuered, wee shall serue Him; else not:
and let it run in this tenor, That, being Delivered, we shall serve Him; Else not:
cc vvb pn31 vvi p-acp d n1, cst, vbg vvn, pns12 vmb vvi pno31; av xx:
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shall we not then doe it? This being done, I maruell what we can alleadge, to decline our duety;
shall we not then do it? This being done, I marvel what we can allege, to decline our duty;
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vnlesse we meane, it should be, fast with God; and loose with vs; Hee bound to doe all for vs;
unless we mean, it should be, fast with God; and lose with us; He bound to do all for us;
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and we free, to do nothing for him.
and we free, to do nothing for him.
cc pns12 j, pc-acp vdi pix p-acp pno31.
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And yet a third (to magnifie His mercy, yet more, and to tye vs the harder to our Couenant) vt, is not onely with liberati, but with liberati, first:
And yet a third (to magnify His mercy, yet more, and to tie us the harder to our Covenant) vt, is not only with Liberati, but with Liberati, First:
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God is bound, and first bound, to doe for vs, before wee doe ought for Him.
God is bound, and First bound, to do for us, before we do ought for Him.
np1 vbz vvn, cc ord vvn, pc-acp vdi p-acp pno12, c-acp pns12 vdb pi p-acp pno31.
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It is not, That wee should serue him, first, and then He deliuer vs, after:
It is not, That we should serve him, First, and then He deliver us, After:
pn31 vbz xx, cst pns12 vmd vvi pno31, ord, cc av pns31 vvb pno12, p-acp:
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But, that he should first deliuer vs, and after, when wee are deliuered, then, and not before, we should doe our seruice. It is not libentudi, shalbe, or may be, hereafter: it is liberati, are already.
But, that he should First deliver us, and After, when we Are Delivered, then, and not before, we should do our service. It is not libentudi, shall, or may be, hereafter: it is Liberati, Are already.
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So we are aforehand with Him. Hee hath done His, before we begin ours.
So we Are aforehand with Him. He hath done His, before we begin ours.
av pns12 vbr av p-acp pno31. pns31 vhz vdn png31, c-acp pns12 vvb png12.
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Liberati, you see, precedes seruiamus: liberati, the tense past, seruiamus but the present, (and I would it were the present) I doubt,Liberati, you see, precedes seruiamus: Liberati, the tense past, seruiamus but the present, (and I would it were the present) I doubt,
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for a great part, it is yet to come. And the reason, why He will haue it so to praecede;
for a great part, it is yet to come. And the reason, why He will have it so to precede;
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is, He would haue our seruice grow out of His fauours, our duety, out of His bounty.
is, He would have our service grow out of His favours, our duty, out of His bounty.
vbz, pns31 vmd vhi po12 n1 vvb av pp-f po31 n2, po12 n1, av pp-f po31 n1.
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That, is the right, and, (indeed) the Euangelicall seruice. If He haue vs at the advantage, on the hip (as we say) it is no great matter,
That, is the right, and, (indeed) the Evangelical service. If He have us At the advantage, on the hip (as we say) it is no great matter,
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then to get seruice at our hands. None more seruile then wee, then. But, that, is the Legall, for feare.
then to get service At our hands. None more servile then we, then. But, that, is the Legal, for Fear.
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And that sometimes he hath, but likes it not;
And that sometime he hath, but likes it not;
cc cst av pns31 vhz, cc-acp vvz pn31 xx;
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He would haue it, out of loue, out of the sense of His goodnesse, haue our hearts broken, with that.
He would have it, out of love, out of the sense of His Goodness, have our hearts broken, with that.
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That, is the onely acceptable seruice to Him, that growes out of that root.
That, is the only acceptable service to Him, that grows out of that root.
cst, vbz dt j j n1 p-acp pno31, cst vvz av pp-f d n1.
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The seruiamus that growes out of liberati, deliuered and serue: first deliuered, and then serue. This for the equitie of the Couenant on Gods part.
The seruiamus that grows out of Liberati, Delivered and serve: First Delivered, and then serve. This for the equity of the Covenant on God's part.
dt fw-la cst vvz av pp-f fw-la, vvd cc vvi: ord vvd, cc av vvi. d p-acp dt n1 pp-f dt n1 p-acp npg1 n1.
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NOw come I to plead, that on Gods part this Couenant was performed, that liberati we were.
NOw come I to plead, that on God's part this Covenant was performed, that Liberati we were.
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Heauen & earth would rise against vs, and condemne vs, if wee should not confesse liberati, this day.
Heaven & earth would rise against us, and condemn us, if we should not confess Liberati, this day.
n1 cc n1 vmd vvi p-acp pno12, cc vvb pno12, cs pns12 vmd xx vvi fw-la, d n1.
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Heauen saw it, and was astonished: And it is gone ouer all the Earth, the fame of it. But, that, wee doe.
Heaven saw it, and was astonished: And it is gone over all the Earth, the fame of it. But, that, we do.
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The keeping of this day, the meeting of this assembly, are both to acknowledge and professe, that a liberati there hath bene. Nay, not one alone: Two there haue bene:
The keeping of this day, the meeting of this assembly, Are both to acknowledge and profess, that a Liberati there hath be. Nay, not one alone: Two there have be:
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and two such, as our eyes haue seene, but our eares haue not heard, neither could our fathers tell vs, of the like. Two such,
and two such, as our eyes have seen, but our ears have not herd, neither could our Father's tell us, of the like. Two such,
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as no Age euer saw, nor can bee found, in any Story.
as no Age ever saw, nor can be found, in any Story.
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That of 88. This of 605. (both, within the compasse of seuenteene yeeres) One by strand, the other by land: (as they say.) From a Fleet by Sea, from a Vault by land, de abyssis terrae (as saith the Psalme) as well,
That of 88. This of 605. (both, within the compass of seuenteene Years) One by strand, the other by land: (as they say.) From a Fleet by Sea, from a Vault by land, de abyssis terrae (as Says the Psalm) as well,
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as de abyssis maris: a Summer;
as de abyssis maris: a Summer;
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and a Winter deliuerance: either of them, like this of Zacharies, able to bring Benedictus, from a dumbe man. So, deliuered we were.
and a Winter deliverance: either of them, like this of Zacharies, able to bring Benedictus, from a dumb man. So, Delivered we were.
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But, a deliuery is a thing at large, though it be, but from a mischance, from some heauy accident, it is a deliuery.
But, a delivery is a thing At large, though it be, but from a mischance, from Some heavy accident, it is a delivery.
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But, if it be from our enemies, it is so much the more: as, In that, there is nothing but casualtie:
But, if it be from our enemies, it is so much the more: as, In that, there is nothing but casualty:
p-acp, cs pn31 vbb p-acp po12 n2, pn31 vbz av av-d dt av-dc: c-acp, p-acp d, pc-acp vbz pix p-acp n1:
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In these, there is rancour and malice, they hate vs: So this the greater danger by farre.
In these, there is rancour and malice, they hate us: So this the greater danger by Far.
p-acp d, pc-acp vbz n1 cc n1, pns32 vvb pno12: av d dt jc n1 p-acp av-j.
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And there is much in the enemies: Of thē, some reach but at our states, lands or liuelihoods:
And there is much in the enemies: Of them, Some reach but At our states, Lands or livelihoods:
cc pc-acp vbz av-d p-acp dt n2: pp-f pno32, d n1 cc-acp p-acp po12 n2, n2 cc n2:
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Other some, nothing will satisfie, but our liues. Euery enemie is not mortall, where he is, the danger is deadly.
Other Some, nothing will satisfy, but our lives. Every enemy is not Mortal, where he is, the danger is deadly.
av-jn d, pix vmb vvi, cc-acp po12 n2. d n1 vbz xx j-jn, c-crq pns31 vbz, dt n1 vbz j.
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Ours were such, sought to bring vtter destruction on vs: and not on vs alone, but on ours:
Ours were such, sought to bring utter destruction on us: and not on us alone, but on ours:
png12 vbdr d, vvd pc-acp vvi j n1 p-acp pno12: cc xx p-acp pno12 av-j, cc-acp p-acp png12:
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nor on vs and ours onely, but on the whole land in generall.
nor on us and ours only, but on the Whole land in general.
ccx p-acp pno12 cc png12 av-j, cc-acp p-acp dt j-jn n1 p-acp n1.
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Againe, of such as be deadly, some are roaring enemies (the Psalme so calls them) such as threaten and proclaime their enmitie,
Again, of such as be deadly, Some Are roaring enemies (the Psalm so calls them) such as threaten and proclaim their enmity,
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like those in 88. Others lurke, like vipers, that sting to death, without any hissing at all;
like those in 88. Others lurk, like vipers, that sting to death, without any hissing At all;
av-j d p-acp crd ng2-jn vvi, av-j n2, cst vvb p-acp n1, p-acp d vvg p-acp d;
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as were ours, (this day) which are the more dangerous, a great deale.
as were ours, (this day) which Are the more dangerous, a great deal.
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This made it (indeed) to be more then liberati, (ours.) Liberati, is properly set free, and freeing is but from Seruitude. This was more.
This made it (indeed) to be more then Liberati, (ours.) Liberati, is properly Set free, and freeing is but from Servitude. This was more.
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Our death was sought, and we deliuered from death, and that a fearefull death, vnprepared, suddenly, in a moment, to bee shattered to pieces.
Our death was sought, and we Delivered from death, and that a fearful death, unprepared, suddenly, in a moment, to be shattered to Pieces.
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And, yet it was liberati too, in the proper sense: for, vpon the matter, it was from both.
And, yet it was Liberati too, in the proper sense: for, upon the matter, it was from both.
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The Prophets diuision would haue taken place in it; Qui ad mortem, ad mortem; qui ad seruitutem, ad seruitutem.
The prophets division would have taken place in it; Qui ad mortem, ad mortem; qui ad seruitutem, ad seruitutem.
dt ng1 n1 vmd vhi vvn n1 p-acp pn31; fw-la fw-la fw-la, fw-la fw-la; fw-la fw-la fw-la, fw-la fw-la.
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They, that had bene blowen vp, to death;
They, that had be blown up, to death;
pns32, cst vhd vbn vvn a-acp, p-acp n1;
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they, that had bene left, to Seruitude (to a State more miserable, then death it selfe.) So, in one liberati, wee had two.
they, that had be left, to Servitude (to a State more miserable, then death it self.) So, in one Liberati, we had two.
pns32, cst vhd vbn vvn, p-acp n1 (p-acp dt n1 av-dc j, cs n1 pn31 n1.) np1, p-acp crd fw-la, pns12 vhd crd.
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Both from that of Hamans lots, which were, to death (onely that was NONLATINALPHABET in Hebrew, this was NONLATINALPHABET in Greeke) And from that of Babylon, besides, which was thraldome, and confusion. Both from that of Hamans lots, which were, to death (only that was in Hebrew, this was in Greek) And from that of Babylon, beside, which was thraldom, and confusion.
av-d p-acp d pp-f np1 n2, r-crq vbdr, p-acp n1 (av-j d vbds p-acp njp, d vbds p-acp jp) cc p-acp d pp-f np1, a-acp, r-crq vbds n1, cc n1.
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Thus were we deliuered from our enemies.
Thus were we Delivered from our enemies.
av vbdr pns12 vvn p-acp po12 n2.
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But from the hands of our enemies, is more then from our enemies. For, let the malice of an enemie, be what it will,
But from the hands of our enemies, is more then from our enemies. For, let the malice of an enemy, be what it will,
p-acp p-acp dt n2 pp-f po12 n2, vbz dc cs p-acp po12 n2. c-acp, vvb dt n1 pp-f dt n1, vbb r-crq pn31 vmb,
(3) part (DIV2)
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if his handes be weake, or short, or we farre ynough from them: the matter is so much the lesse.
if his hands be weak, or short, or we Far enough from them: the matter is so much the less.
cs po31 n2 vbb j, cc j, cc pns12 av-j av-d p-acp pno32: dt n1 vbz av av-d dt av-dc.
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But, if we come within his reach, if hee get vs within his hands, then God haue mercie on vs.
But, if we come within his reach, if he get us within his hands, then God have mercy on us
p-acp, cs pns12 vvb p-acp po31 n1, cs pns31 vvb pno12 p-acp po31 n2, av np1 vhb n1 p-acp pno12
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Specially, if there be in his hands, a knife thus engrauen, To cut the throats of the English haereticks, as, in 88 diuers so engrauen in Spanish, were brought from the Fleet, and shewed.
Specially, if there be in his hands, a knife thus engraved, To Cut the throats of the English Heretics, as, in 88 diverse so engraved in Spanish, were brought from the Fleet, and showed.
av-j, cs pc-acp vbi p-acp po31 n2, dt n1 av vvn, pc-acp vvi dt n2 pp-f dt jp n2, a-acp, p-acp crd j av vvn p-acp jp, vbdr vvn p-acp dt n1, cc vvd.
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Or, if there be in his hands, a match, ready to giue fire to 30. barrels of powder (not so few.) If the hands be such;
Or, if there be in his hands, a match, ready to give fire to 30. barrels of powder (not so few.) If the hands be such;
cc, cs pc-acp vbi p-acp po31 n2, dt n1, j pc-acp vvi n1 p-acp crd n2 pp-f n1 (xx av d.) cs dt n2 vbb d;
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that is then, a deliuery, not from our enemies onely but from their hands, or (as wee say) from their very clouches.
that is then, a delivery, not from our enemies only but from their hands, or (as we say) from their very clouches.
d vbz av, dt n1, xx p-acp po12 n2 av-j p-acp p-acp po32 n2, cc (c-acp pns12 vvb) p-acp po32 j n2.
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Yee will marke, that through all the Psalmes, euer, the part is still enforced:
Ye will mark, that through all the Psalms, ever, the part is still Enforced:
pn22 vmb vvi, cst p-acp d dt n2, av, dt n1 vbz av vvn:
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Not from the Lions, but, from the Lions pawes: from the hornes of the Vnicornes, from the teeth of the dog: So here, from the hands, from the bloody handes of our enemies. Not from the Lions, but, from the Lions paws: from the horns of the Unicorns, from the teeth of the dog: So Here, from the hands, from the bloody hands of our enemies.
xx p-acp dt n2, p-acp, p-acp dt n2 n2: p-acp dt n2 pp-f dt n2, p-acp dt n2 pp-f dt n1: av av, p-acp dt n2, p-acp dt j n2 pp-f po12 n2.
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Further, I say, it is more, to be deliuered from their hands, then out of them.
Further, I say, it is more, to be Delivered from their hands, then out of them.
jc, pns11 vvb, pn31 vbz av-dc, pc-acp vbi vvn p-acp po32 n2, av av pp-f pno32.
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For, if (out) then (in) first. They must first be in the hands, that are deliuered, out of them.
For, if (out) then (in) First. They must First be in the hands, that Are Delivered, out of them.
p-acp, cs (av) av (p-acp) ord. pns32 vmb ord vbb p-acp dt n2, cst vbr vvn, av pp-f pno32.
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But from them, that, may be from comming in them at all. The better deliuerance of the twaine. And, that was ours:
But from them, that, may be from coming in them At all. The better deliverance of the twaine. And, that was ours:
p-acp p-acp pno32, cst, vmb vbi p-acp vvg p-acp pno32 p-acp d. dt jc n1 pp-f dt crd. np1, cst vbds png12:
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And that was Christs: Hee is said, to haue loosed the sorrowes of hell, Non quibus nexus est, sed ne necteretur, saith Augustine, Not, wherewith He was bound;
And that was Christ: He is said, to have loosed the sorrows of hell, Non quibus nexus est, sed ne necteretur, Says Augustine, Not, wherewith He was bound;
cc cst vbds npg1: pns31 vbz vvn, pc-acp vhi vvn dt n2 pp-f n1, fw-fr fw-la fw-la fw-la, fw-la fw-fr fw-la, vvz np1, xx, c-crq pns31 vbds vvn;
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but that Hee might not be at all bound with them.
but that He might not be At all bound with them.
cc-acp cst pns31 vmd xx vbi p-acp d vvn p-acp pno32.
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So we, not by taking vs out, but keeping vs from, from their hands, from the hands of our enemies.
So we, not by taking us out, but keeping us from, from their hands, from the hands of our enemies.
av pns12, xx p-acp vvg pno12 av, cc-acp vvg pno12 p-acp, p-acp po32 n2, p-acp dt n2 pp-f po12 n2.
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Let me yet stay a little.
Let me yet stay a little.
vvb pno11 av vvi dt j.
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For (me thinks) we may finde in this word, not onely our deliuerance, but euen the very maner, and the meanes, of it. Not, in liberati, the Latine: For (me thinks) we may find in this word, not only our deliverance, but even the very manner, and the means, of it. Not, in Liberati, the Latin:
p-acp (pno11 vvz) pns12 vmb vvi p-acp d n1, xx av-j po12 n1, p-acp av dt j n1, cc dt n2, pp-f pn31. xx, p-acp fw-la, dt jp:
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but, in S. Lukes owne word, NONLATINALPHABET, that will come home to both. NONLATINALPHABET, that is, properly, eruti. Eruti, that fits vs, for the maner, two wayes.
but, in S. Lukes own word,, that will come home to both., that is, properly, Eruti. Eruti, that fits us, for the manner, two ways.
cc-acp, p-acp n1 npg1 d n1,, cst vmb vvi av-an p-acp d., cst vbz, av-j, fw-la. n1, cst vvz pno12, c-acp dt n1, crd n2.
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Eruere, is de tenebris in lucem educere. Eruere, is de tenebris in lucem educere.
j, vbz fw-la fw-la p-acp fw-la fw-la.
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Out of some darke deepe hole, (as it might be the cellar) to bring foorth something to light, (as it might be those same vasamortis, vessels there couched,
Out of Some dark deep hold, (as it might be the cellar) to bring forth something to Light, (as it might be those same vasamortis, vessels there couched,
av pp-f d j j-jn n1, (c-acp pn31 vmd vbi dt n1) pc-acp vvi av pi p-acp n1, (c-acp pn31 vmd vbi d d fw-la, n2 a-acp vvn,
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and destined to the blowing us all vp.) It must bee some darke vault, or pit, vnde, from whence:
and destined to the blowing us all up.) It must be Some dark vault, or pit, vnde, from whence:
cc vvn p-acp dt vvg pno12 d p-acp.) pn31 vmb vbi d j n1, cc n1, fw-la, p-acp q-crq:
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well therfore said of vs eruti, that were deliuered from a pit-danger, a danger vnder ground, in abyssis terrae, in the deepe of the earth.
well Therefore said of us Eruti, that were Delivered from a pit-danger, a danger under ground, in abyssis terrae, in the deep of the earth.
av av vvd pp-f pno12 n1, cst vbdr vvn p-acp dt n1, dt n1 p-acp n1, p-acp fw-la fw-la, p-acp dt j-jn pp-f dt n1.
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Secondly, eruere, the compound is, from ruere (the simple) that is, from a ruine;
Secondly, Eruere, the compound is, from ruere (the simple) that is, from a ruin;
ord, j, dt n1 vbz, p-acp j (dt j) cst vbz, p-acp dt n1;
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Not, as if we should haue fallen into the pit, but that, there was there bestowed within it, that which would haue sent vs vp, that downe we should haue come, haue fallen downe, all to pieces.
Not, as if we should have fallen into the pit, but that, there was there bestowed within it, that which would have sent us up, that down we should have come, have fallen down, all to Pieces.
xx, c-acp cs pns12 vmd vhi vvn p-acp dt n1, cc-acp cst, pc-acp vbds a-acp vvn p-acp pn31, cst r-crq vmd vhi vvn pno12 a-acp, cst p-acp pns12 vmd vhi vvn, vhb vvn a-acp, d p-acp n2.
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Ruina it would haue bene, and therefore eruti, right. And they talke of helping incendium ruinâ. Here there had bene incendium & ruina both, and neither helped other:Ruina it would have be, and Therefore Eruti, right. And they talk of helping incendium ruinâ. Here there had be incendium & ruina both, and neither helped other:
fw-la pn31 vmd vhi vbn, cc av n1, av-jn. cc pns32 vvb pp-f j-vvg fw-la fw-la. av a-acp vhd vbn fw-la cc fw-la d, cc av-dx vvd j-jn:
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but both bene past all helpe. Deliuered from a ruine;
but both be passed all help. Delivered from a ruin;
cc-acp d vbn vvn d n1. vvd p-acp dt n1;
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But eruere is then in kinde, when we are so deliuered from a ruine, as with their ruine, that sought ours. So it was. But Eruere is then in kind, when we Are so Delivered from a ruin, as with their ruin, that sought ours. So it was.
p-acp j vbz av p-acp n1, c-crq pns12 vbr av vvd p-acp dt n1, c-acp p-acp po32 n1, cst vvd png12. av pn31 vbds.
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We parted not of euen hands, we from them, and they from vs, neither of both, a fall. No:
We parted not of even hands, we from them, and they from us, neither of both, a fallen. No:
pns12 vvd xx pp-f j n2, pns12 p-acp pno32, cc pns32 p-acp pno12, av-dx pp-f d, dt n1. uh-dx:
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wee fell not (no fall with vs) they fell, and had a foule fall.
we fell not (no fallen with us) they fell, and had a foul fallen.
pns12 vvd xx (dx n1 p-acp pno12) pns32 vvd, cc vhd dt j n1.
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Wee were so deliuered from their hands, as they deliuered into ours. Wee eruti: they ruti & caesi both, fell and were slaine.
we were so Delivered from their hands, as they Delivered into ours. we Eruti: they ruti & caesi both, fell and were slain.
pns12 vbdr av vvn p-acp po32 n2, c-acp pns32 vvd p-acp png12. pns12 n1: pns32 n1 cc fw-la av-d, j cc vbdr vvn.
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The pit they digged they fell into themselues: In the snare they layed, was their owne foote taken. The pit they dug they fell into themselves: In the snare they laid, was their own foot taken.
dt n1 pns32 vvd pns32 vvd p-acp px32: p-acp dt n1 pns32 vvd, vbds po32 d n1 vvn.
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The highest deliuerance of all (so much made of, in the Psalmes.)
The highest deliverance of all (so much made of, in the Psalms.)
dt js n1 pp-f d (av d vvn pp-f, p-acp dt n2.)
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And thus much was before implied, when it was called cornu salutis, a horne of saluation.
And thus much was before implied, when it was called cornu Salutis, a horn of salvation.
cc av d vbds a-acp vvn, c-crq pn31 vbds vvn fw-la fw-la, dt n1 pp-f n1.
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The saluation that so comes, comes euer with the perdition of the aduerse partie. So, is the horne expounded in Deuteron. 33. With these shalt thou strike thine enemies, The salvation that so comes, comes ever with the perdition of the adverse party. So, is the horn expounded in Deuteron. 33. With these shalt thou strike thine enemies,
dt n1 cst av vvz, vvz av p-acp dt n1 pp-f dt j n1. np1, vbz dt n1 vvn p-acp fw-gr. crd p-acp d vm2 pns21 vvi po21 n2,
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and push them, as any wild beast.
and push them, as any wild beast.
cc vvb pno32, c-acp d j n1.
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Ventilare is the word, Tosse them up, into the wind, vpon the top of their horns, till they haue gored them, Ventilare is the word, Toss them up, into the wind, upon the top of their horns, till they have gored them,
np1 vbz dt n1, vvb pno32 a-acp, p-acp dt n1, p-acp dt n1 pp-f po32 n2, c-acp pns32 vhb vvn pno32,
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and brought them to their end.
and brought them to their end.
cc vvd pno32 p-acp po32 n1.
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Such was our horne of saluation, or (as we turne it) a mighty saluation. God shewing his might no lesse against them, then for vs:
Such was our horn of salvation, or (as we turn it) a mighty salvation. God showing his might no less against them, then for us:
d vbds po12 n1 pp-f n1, cc (c-acp pns12 vvb pn31) dt j n1. np1 vvg po31 n1 av-dx dc p-acp pno32, av p-acp pno12:
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visited and redeemed vs mightily, in His mercie; visited and ruined them as mightily, in His wrath.visited and redeemed us mightily, in His mercy; visited and ruined them as mightily, in His wrath.
vvd cc vvn pno12 av-j, p-acp po31 n1; vvn cc vvn pno32 a-acp av-j, p-acp po31 n1.
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And againe, in this, not onely the maner, how, but the meanes whereby. For, hee hath raised vp a horne of saluation.
And again, in this, not only the manner, how, but the means whereby. For, he hath raised up a horn of salvation.
cc av, p-acp d, xx av-j dt n1, c-crq, p-acp dt n2 c-crq. p-acp, pns31 vhz vvn a-acp dt n1 pp-f n1.
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Now to raise vp, must needs be interpreted of a person, the meanes of the deliuerie.
Now to raise up, must needs be interpreted of a person, the means of the delivery.
av p-acp vvb a-acp, vmb av vbi vvn pp-f dt n1, dt n2 pp-f dt n1.
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Who was that? In Daniel, and the Reuelation, I finde it totidem verbis, decem cornua, decem Reges sunt:
Who was that? In daniel, and the Revelation, I find it totidem verbis, Decem cornua, Decem Reges sunt:
r-crq vbds d? p-acp np1, cc dt n1, pns11 vvb pn31 fw-la fw-la, fw-la fw-la, fw-la np1 fw-la:
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Alluding therein, as to their great power, so somwhat to the anointing thence powred on their heads:
Alluding therein, as to their great power, so somewhat to the anointing thence poured on their Heads:
vvg av, c-acp p-acp po32 j n1, av av p-acp dt vvg av vvn p-acp po32 n2:
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that it should bee salus Regia, and per Regem. A deliuery wrought by a King: the King of Heauen to worke it, mediante Rege terreno. In cuius labijs diuinatio, if euer it were in any's, who did thereby eruere that, out of the darke phrase, by which we all were eruti. And so, not the manner alone,
that it should be salus Regia, and per Regem. A delivery wrought by a King: the King of Heaven to work it, Mediante Rege terreno. In cuius labijs diuinatio, if ever it were in any's, who did thereby Eruere that, out of the dark phrase, by which we all were Eruti. And so, not the manner alone,
cst pn31 vmd vbi fw-la fw-la, cc fw-la fw-la. dt n1 vvn p-acp dt n1: dt n1 pp-f n1 pc-acp vvi pn31, fw-la fw-la fw-la. p-acp crd fw-la fw-la, cs av pn31 vbdr p-acp d|vbz, r-crq vdd av j cst, av pp-f dt j n1, p-acp r-crq pns12 d vbdr n1. cc av, xx dt n1 av-j,
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but the meanes in it, too, that we were eruendo, eruti.
but the means in it, too, that we were eruendo, Eruti.
cc-acp dt n2 p-acp pn31, av, cst pns12 vbdr fw-la, fw-la.
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And last, that all this was sine timore. For in the verse so it stands, first, vt sine timore liberati. And stands so first, that we might take speciall notice, and note of it.
And last, that all this was sine Timore. For in the verse so it Stands, First, vt sine Timore Liberati. And Stands so First, that we might take special notice, and note of it.
cc ord, cst d d vbds fw-la fw-la. c-acp p-acp dt n1 av pn31 vvz, ord, fw-la fw-la fw-la fw-la. cc vvz av ord, cst pns12 vmd vvi j n1, cc n1 pp-f pn31.
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And though divers Writers draw (sinetimore) to seruiamus, as if there were an hyperbaton, to serve Him without feare: Yet what should let vs,
And though diverse Writers draw (sinetimore) to seruiamus, as if there were an hyperbaton, to serve Him without Fear: Yet what should let us,
cc cs j n2 vvb (av) p-acp fw-la, c-acp cs pc-acp vbdr dt fw-gr, p-acp vvb pno31 p-acp n1: av q-crq vmd vvi pno12,
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so to take it, as it stands? Specially since diuers of the Ancients take it so: (I name Origen, Titus Bostrensis, Chrysostom, Theodoret, and Theophylact.) But we may well reconcile them both,
so to take it, as it Stands? Specially since diverse of the Ancients take it so: (I name Origen, Titus Bostrensis, Chrysostom, Theodoret, and Theophylact) But we may well reconcile them both,
av pc-acp vvi pn31, c-acp pn31 vvz? av-j c-acp j pp-f dt n2-j vvb pn31 av: (pns11 vvb np1, np1 np1, np1, np1, cc np1) cc-acp pns12 vmb av vvi pno32 d,
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if we say, (which truely we may say,) That, without feare we were deliuered:
if we say, (which truly we may say,) That, without Fear we were Delivered:
cs pns12 vvb, (r-crq av-j pns12 vmb vvi,) cst, p-acp n1 pns12 vbdr vvn:
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to serve him in a state without (or voide of) fea•e. to serve him in a state without (or void of) fea•e.
pc-acp vvi pno31 p-acp dt n1 p-acp (cc j pp-f) vvb.
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It is a great fauour, when we are deliuered, to be deliuered, absque hoc, that we be at all put in any feare.
It is a great favour, when we Are Delivered, to be Delivered, absque hoc, that we be At all put in any Fear.
pn31 vbz dt j n1, c-crq pns12 vbr vvn, pc-acp vbi vvn, fw-la fw-la, cst pns12 vbb p-acp d vvn p-acp d n1.
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Some, are sometimes saued from their enemies, but it is, with some fright first. It was the lewes case, when from Haman: It was ours, in Anno 88. They that are so, it cannot bee denied, but deliuered they are, but not sine timore liberati, not deliuered without feare. This was without feare. Our case, iust.
some, Are sometime saved from their enemies, but it is, with Some fright First. It was the lewes case, when from Haman: It was ours, in Anno 88. They that Are so, it cannot be denied, but Delivered they Are, but not sine Timore Liberati, not Delivered without Fear. This was without Fear. Our case, just.
d, vbr av vvd p-acp po32 n2, p-acp pn31 vbz, p-acp d n1 ord. pn31 vbds dt zz n1, c-crq p-acp np1: pn31 vbds png12, p-acp fw-la crd pns32 d vbr av, pn31 vmbx vbi vvn, cc-acp vvn pns32 vbr, cc-acp xx fw-la fw-la fw-la, xx vvn p-acp n1. d vbds p-acp n1. po12 n1, j.
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Wee had no sense and so, no feare at all, of the danger, till it was past.
we had no sense and so, no Fear At all, of the danger, till it was passed.
pns12 vhd dx n1 cc av, dx n1 p-acp d, pp-f dt n1, c-acp pn31 vbds vvn.
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I cannot better expresse it, then in Theodoret's owne words.
I cannot better express it, then in Theodoret's own words.
pns11 vmbx av-jc vvi pn31, av p-acp npg1 d n2.
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Sed si sic dicendum est, (saith he) veluti non sentientes ita, nos de periculo transtulit in securitatem. said si sic Dicendum est, (Says he) Veluti non sentientes ita, nos de periculo transtulit in securitatem.
vvd fw-la fw-la fw-la fw-la, (vvz pns31) n1 fw-la n2 fw-la, fw-la fw-la fw-la fw-la p-acp fw-la.
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If it may so be sayd, without any sense or feeling at all, did hee translate vs, from the depth of danger, into the state of securitie.
If it may so be said, without any sense or feeling At all, did he translate us, from the depth of danger, into the state of security.
cs pn31 vmb av vbi vvn, p-acp d n1 cc n1 p-acp d, vdd pns31 vvi pno12, p-acp dt n1 pp-f n1, p-acp dt n1 pp-f n1.
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In which point, ours did come neere to the great deliuery of the world, by CHRIST, what time the world little thought, either of their owne perill,
In which point, ours did come near to the great delivery of the world, by CHRIST, what time the world little Thought, either of their own peril,
p-acp r-crq n1, png12 vdd vvb av-j p-acp dt j n1 pp-f dt n1, p-acp np1, r-crq n1 dt n1 j n1, av-d pp-f po32 d n1,
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or of his paines and passion, that deliuered it. Yet, in this, ours had more then was in CHRISTS owne deliuerie.
or of his pains and passion, that Delivered it. Yet, in this, ours had more then was in CHRIST own delivery.
cc pp-f po31 n2 cc n1, cst vvn pn31. av, p-acp d, png12 vhn av-dc cs vbds p-acp npg1 d n1.
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That there, though it were without feare, yet not without somewhat as euill, as feare. For CHRISTS was wrought by his innocent death (a matter of sorrow,
That there, though it were without Fear, yet not without somewhat as evil, as Fear. For CHRIST was wrought by his innocent death (a matter of sorrow,
d a-acp, cs pn31 vbdr p-acp n1, av xx p-acp av c-acp j-jn, c-acp vvb. p-acp npg1 vbds vvn p-acp po31 j-jn n1 (dt n1 pp-f n1,
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and griefe.) But in ours there was none, neither feare nor griefe, nor any other vnpleasant passion. No innocent suffered here;
and grief.) But in ours there was none, neither Fear nor grief, nor any other unpleasant passion. No innocent suffered Here;
cc n1.) p-acp p-acp png12 a-acp vbds pix, dx n1 ccx n1, ccx d j-jn j n1. dx j-jn vvn av;
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none but they, that had their heads in the contriuing, or their hands in the digging about it.
none but they, that had their Heads in the contriving, or their hands in the digging about it.
pix cc-acp pns32, cst vhd po32 n2 p-acp dt n-vvg, cc po32 n2 p-acp dt vvg p-acp pn31.
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Without feare it was, without any thing else, that might taint our deliuerie, with the least matter of grieuance.Without Fear it was, without any thing Else, that might taint our delivery, with the least matter of grievance.
p-acp n1 pn31 vbds, p-acp d n1 av, cst vmd vvi po12 n1, p-acp dt ds n1 pp-f n1.
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So then, 1 deliuered we were. 2 And not from the casualtie of any mischance, but from the malice of enemies: Enemies, and those 3 capitall;
So then, 1 Delivered we were. 2 And not from the casualty of any mischance, but from the malice of enemies: Enemies, and those 3 capital;
av av, crd vvn pns12 vbdr. crd cc xx p-acp dt n1 pp-f d n1, cc-acp p-acp dt n1 pp-f n2: n2, cc d crd j;
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And those 4 close hidden enemies: from them; yea, 5 from their very hands: And 6 From their hands, not out of them.
And those 4 close hidden enemies: from them; yea, 5 from their very hands: And 6 From their hands, not out of them.
cc d crd j j-vvn n2: p-acp pno32; uh, crd p-acp po32 j n2: cc crd p-acp po32 n2, xx av pp-f pno32.
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And our deliuerie was eruti, 7 from something in abyssis terrae; And 8 from a ruine too: 9 And that, with their ruine, that sought ours. 10 Our saluation, cornusalutis, a Royall deliuerance:
And our delivery was Eruti, 7 from something in abyssis terrae; And 8 from a ruin too: 9 And that, with their ruin, that sought ours. 10 Our salvation, cornusalutis, a Royal deliverance:
cc po12 n1 vbds n1, crd p-acp pi p-acp fw-la fw-la; cc crd p-acp dt n1 av: crd cc d, p-acp po32 n1, cst vvd png12. crd np1 n1, fw-la, dt j n1:
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11 And yet eruendo it was. 12 And all absque timore, 13 Or absque any thing else, that might blemish our ioy, with matter of sorrow in the least degree. And this for Gods part;
11 And yet eruendo it was. 12 And all absque Timore, 13 Or absque any thing Else, that might blemish our joy, with matter of sorrow in the least degree. And this for God's part;
crd cc av fw-la pn31 vbds. crd cc d fw-la fw-la, crd cc fw-la d n1 av, cst vmd vvi po12 n1, p-acp n1 pp-f n1 p-acp dt ds n1. cc d p-acp ng1 n1;
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who hath remembred His holy Couenant (I trust) and performed it in euery clause,
who hath remembered His holy Covenant (I trust) and performed it in every clause,
r-crq vhz vvn po31 j n1 (pns11 vvb) cc vvd pn31 p-acp d n1,
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nay, in euery word, to vs, to the vttermost. NOw, to our part (which we may be put in suit for. ) Liberati then, is cleere.
nay, in every word, to us, to the uttermost. NOw, to our part (which we may be put in suit for.) Liberati then, is clear.
uh-x, p-acp d n1, p-acp pno12, p-acp dt j. av, p-acp po12 n1 (r-crq pns12 vmb vbi vvn p-acp n1 p-acp.) fw-la av, vbz j.
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But how? absolutely? at large? absque aliquo inde? No condition annexed? No vt? Yes: take the vt with you.
But how? absolutely? At large? absque Aliquo inde? No condition annexed? No vt? Yes: take the vt with you.
p-acp q-crq? av-j? p-acp j? fw-la fw-la fw-la? dx n1 vvn? uh-dx fw-la? uh: vvb dt fw-la p-acp pn22.
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Liberati, vt. Deliuered, that we should: Should do somewhat: Liberati, vt. Delivered, that we should: Should do somewhat:
fw-la, fw-la. vvd, cst pns12 vmd: vmd vdi av:
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for, naturaliter obligamur ad dantem. This vt is naturall, there groweth a naturall obligation between him that doth,
for, naturaliter obligamur ad dantem. This vt is natural, there grows a natural obligation between him that does,
c-acp, fw-la fw-la fw-la fw-la. d fw-la vbz j, a-acp vvz dt j n1 p-acp pno31 cst vdz,
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and them that receiue a good turne, (And a deliuerance, specially such a one, is a good turne.) The fields we till, the trees we plant, shew it.
and them that receive a good turn, (And a deliverance, specially such a one, is a good turn.) The fields we till, the trees we plant, show it.
cc pno32 cst vvb dt j n1, (cc dt n1, av-j d dt pi, vbz dt j n1.) dt n2 pns12 p-acp, dt n2 pns12 vvb, vvb pn31.
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They returne their fruit to them, that bestow labour, or cost vpon them.
They return their fruit to them, that bestow labour, or cost upon them.
pns32 vvb po32 n1 p-acp pno32, cst vvb n1, cc vvd p-acp pno32.
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That (I know not how) but so it fals out, in matter of benefits, we be not so soone loosed, but we be tied againe: Nor eased, but loaden afresh: Nor freed, but bound anew.
That (I know not how) but so it falls out, in matter of benefits, we be not so soon loosed, but we be tied again: Nor eased, but loaded afresh: Nor freed, but bound anew.
d (pns11 vvb xx c-crq) p-acp av pn31 vvz av, p-acp n1 pp-f n2, pns12 vbb xx av av vvn, cc-acp pns12 vbb vvn av: ccx vvn, cc-acp vvn av: ccx vvn, cc-acp vvd av.
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It is the Law, the bond of nature, this, Liberati vt.
It is the Law, the bound of nature, this, Liberati vt.
pn31 vbz dt n1, dt n1 pp-f n1, d, fw-la fw-la.
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And that vt, is vt seruiamus. And this particular, vt, groweth out of the Law of Nations.
And that vt, is vt seruiamus. And this particular, vt, grows out of the Law of nations.
cc d fw-la, vbz fw-la fw-la. cc d j, fw-la, vvz av pp-f dt n1 pp-f n2.
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There the Law is, vt victus sit in potestate victoris, the conquered, euer, in the power of the Conquerour, to take his life,
There the Law is, vt victus sit in potestate Victoris, the conquered, ever, in the power of the Conqueror, to take his life,
a-acp dt n1 vbz, fw-la fw-la fw-la p-acp fw-la fw-la, dt j-vvn, av, p-acp dt n1 pp-f dt n1, pc-acp vvi po31 n1,
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or to saue it, at his pleasure. But, if hee will saue it, then comes the voluntary vt, or Couenant.
or to save it, At his pleasure. But, if he will save it, then comes the voluntary vt, or Covenant.
cc pc-acp vvi pn31, p-acp po31 n1. p-acp, cs pns31 vmb vvi pn31, av vvz dt j-jn fw-la, cc n1.
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He that hath his life saued, to vow to bestow it, in his seruice, that did saue it.
He that hath his life saved, to Voelli to bestow it, in his service, that did save it.
pns31 cst vhz po31 n1 vvd, pc-acp vvi pc-acp vvi pn31, p-acp po31 n1, cst vdd vvi pn31.
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Serui (the very name) came of seruati, They that should haue died, and were saued, did willingly couenant, serua & seruiam, to serue him, by whom their liues were preserued.Servant (the very name) Come of Servati, They that should have died, and were saved, did willingly Covenant, Servant & seruiam, to serve him, by whom their lives were preserved.
np1 (dt j n1) vvd pp-f n1, pns32 cst vmd vhi vvn, cc vbdr vvn, vdd av-j n1, fw-la cc fw-la, pc-acp vvi pno31, p-acp ro-crq po32 n2 vbdr vvn.
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This beeing the Law of Nature, and Nations, why should not the God of Nature, the King of Nations, bee allowed it? that if our liues haue bene by him saued:
This being the Law of Nature, and nations, why should not the God of Nature, the King of nations, be allowed it? that if our lives have be by him saved:
np1 vbg dt n1 pp-f n1, cc n2, q-crq vmd xx dt n1 pp-f n1, dt n1 pp-f n2, vbi vvn pn31? cst cs po12 n2 vhb vbn p-acp pno31 vvd:
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we should, frō thenceforth, come to this vt, vt seruiamus Illi. Well, well, it is past now; if it were to come.
we should, from thenceforth, come to this vt, vt seruiamus Illi. Well, well, it is passed now; if it were to come.
pns12 vmd, p-acp av, vvb p-acp d fw-la, fw-la fw-la fw-la. av, av, pn31 vbz vvn av; cs pn31 vbdr pc-acp vvi.
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It is, that we being deliuered. if it were, that wee being to be deliuered, wee would tell another tale then:
It is, that we being Delivered. if it were, that we being to be Delivered, we would tell Another tale then:
pn31 vbz, cst pns12 vbg vvn. cs pn31 vbdr, cst pns12 vbg pc-acp vbi vvn, pns12 vmd vvi j-jn n1 av:
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wee would be glad and faine so to couenant, O deliuer vs (then) but for this once,
we would be glad and feign so to Covenant, Oh deliver us (then) but for this once,
pns12 vmd vbi j cc av-j av p-acp n1, uh vvi pno12 (av) cc-acp p-acp d a-acp,
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and we would serue Him, (that we would) and bee holy and righteous, and what he would besides.
and we would serve Him, (that we would) and be holy and righteous, and what he would beside.
cc pns12 vmd vvi pno31, (cst pns12 vmd) cc vbi j cc j, cc r-crq pns31 vmd a-acp.
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Put any vt, to liberati, then.
Put any vt, to Liberati, then.
vvb d fw-la, p-acp fw-la, av.
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Wee would then seeke it of Him, that now is offered by Him, to be deliuered, if being so deliuered, wee will couenant,
we would then seek it of Him, that now is offered by Him, to be Delivered, if being so Delivered, we will Covenant,
pns12 vmd av vvi pn31 pp-f pno31, cst av vbz vvn p-acp pno31, pc-acp vbi vvn, cs n1 av vvd, pns12 vmb n1,
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but to doe that, which we are bound to doe, deliuered, or no.
but to do that, which we Are bound to do, Delivered, or no.
cc-acp pc-acp vdi d, r-crq pns12 vbr vvn pc-acp vdi, vvn, cc av-dx.
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And, why should wee thinke much of this seruiamus? All the world knowes, if the plotte had gone on,
And, why should we think much of this seruiamus? All the world knows, if the plot had gone on,
cc, q-crq vmd pns12 vvi d pp-f d fw-la? d dt n1 vvz, cs dt n1 vhd vvn a-acp,
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and the powder gone off, the whole land should not haue scaped vt seruiamus: But should haue serued duram seruitutem, been not in seruice, but in seruitude.
and the powder gone off, the Whole land should not have escaped vt seruiamus: But should have served duram seruitutem, been not in service, but in servitude.
cc dt n1 vvn a-acp, dt j-jn n1 vmd xx vhi vvn fw-la fw-la: p-acp vmd vhi vvn fw-la fw-la, vbn xx p-acp n1, cc-acp p-acp n1.
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Their seruitude, is changed into this seruice. A blessed exchange for vs. Great oddes betweene those two:
Their servitude, is changed into this service. A blessed exchange for us Great odds between those two:
po32 n1, vbz vvn p-acp d n1. dt j-vvn n1 p-acp pno12 j n2 p-acp d crd:
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Nay, no comparison at all, betweene Gods seruice, and their seruitude; their bondage, thraldom, slauery, tyranny, I cannot heape too many names.
Nay, no comparison At all, between God's service, and their servitude; their bondage, thraldom, slavery, tyranny, I cannot heap too many names.
uh-x, dx n1 p-acp d, p-acp npg1 n1, cc po32 n1; po32 n1, n1, n1, n1, pns11 vmbx vvi av d n2.
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Gods seruice is freedome in respect of that:
God's service is freedom in respect of that:
npg1 n1 vbz n1 p-acp n1 pp-f cst:
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Nay, without any respect at all, His seruice is perfect freedome, wee say it, we pray it, euery day.
Nay, without any respect At all, His service is perfect freedom, we say it, we pray it, every day.
uh-x, p-acp d n1 p-acp d, po31 n1 vbz j n1, pns12 vvb pn31, pns12 vvb pn31, d n1.
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And, if no comparison, in seruiamus; None, in Illi (I am sure.) Nay,
And, if no comparison, in seruiamus; None, in Illi (I am sure.) Nay,
cc, cs dx n1, p-acp fw-la; pix, p-acp fw-la (pns11 vbm j.) uh-x,
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if there were any thing to mislike in seruiamus, amends is made for it, in Illi. For the seruice, is much thereafter,
if there were any thing to mislike in seruiamus, amends is made for it, in Illi. For the service, is much thereafter,
cs pc-acp vbdr d n1 pc-acp vvi p-acp fw-la, n2 vbz vvn p-acp pn31, p-acp fw-la. p-acp dt n1, vbz av-d av,
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as the Illi, the partie is, whom we serue. Dignitate Domini honorata fit conditio serui.
as the Illi, the party is, whom we serve. Dignitate Domini honorata fit Condition Servant.
c-acp dt fw-la, dt n1 vbz, r-crq pns12 vvi. fw-la fw-la fw-la j fw-la fw-la.
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He may be so great a State (we serue) as, it is an honor to serue Him.
He may be so great a State (we serve) as, it is an honour to serve Him.
pns31 vmb vbi av j dt n1 (pns12 vvb) c-acp, pn31 vbz dt n1 pc-acp vvi pno31.
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Now, how great a Lord, the Lord of lords is, what shall I need tell you? There is no ende of his greatnesse.
Now, how great a Lord, the Lord of Lords is, what shall I need tell you? There is no end of his greatness.
av, c-crq j dt n1, dt n1 pp-f n2 vbz, q-crq vmb pns11 vvi vvi pn22? pc-acp vbz dx n1 pp-f po31 n1.
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How great, and how good withall, res ipsa loquitur: that appeares, by our deliuery, in part:
How great, and how good withal, Rest ipsa loquitur: that appears, by our delivery, in part:
c-crq j, cc c-crq j av, fw-la fw-la fw-la: cst vvz, p-acp po12 n1, p-acp n1:
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and more shall, by his eternall reward layd vp, for them that serue Him. There is, in all the world, no more honorable,
and more shall, by his Eternal reward laid up, for them that serve Him. There is, in all the world, no more honourable,
cc dc vmb, p-acp po31 j n1 vvn a-acp, p-acp pno32 d vvb pno31. pc-acp vbz, p-acp d dt n1, av-dx av-dc j,
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nor beneficiall Seruice, then, this seruiamus Illi.
nor beneficial Service, then, this seruiamus Illi.
ccx j n1, av, d fw-la fw-la.
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But say, we haue no mind to serue Him; if we serue not Him, yet serue we must,
But say, we have no mind to serve Him; if we serve not Him, yet serve we must,
p-acp vvi, pns12 vhb dx n1 p-acp vvb pno31; cs pns12 vvi xx pno31, av vvb pns12 vmb,
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and serue we will, if not Him, some other. It is the condition of our life, one or other serue we doe.
and serve we will, if not Him, Some other. It is the condition of our life, one or other serve we do.
cc vvb pns12 vmb, cs xx pno31, d n-jn. pn31 vbz dt n1 pp-f po12 n1, crd cc n-jn vvb pns12 vdb.
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We must hold of some Lord: if free from one, another wee serue:
We must hold of Some Lord: if free from one, Another we serve:
pns12 vmb vvi pp-f d n1: cs j p-acp crd, n-jn pns12 vvb:
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And, who is that other? when we are free from God, from righteousnesse, we serue sinne and Sathan, (a worse seruice, I dare say) better then;
And, who is that other? when we Are free from God, from righteousness, we serve sin and Sathan, (a Worse service, I Dare say) better then;
cc, r-crq vbz d j-jn? c-crq pns12 vbr j p-acp np1, p-acp n1, pns12 vvb n1 cc np1, (dt jc n1, pns11 vvb vvi) jc av;
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bee free from them, and serue God in righteousnesse.
be free from them, and serve God in righteousness.
vbb j p-acp pno32, cc vvb np1 p-acp n1.
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But, if we will not serue Him; I aske, what will wee doe then? will wee serue his enemies? for so are these.
But, if we will not serve Him; I ask, what will we do then? will we serve his enemies? for so Are these.
p-acp, cs pns12 vmb xx vvi pno31; pns11 vvb, q-crq vmb pns12 vdi av? vmb pns12 vvb po31 n2? p-acp av vbr d.
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Wee were not deliuered from our enemies, to serue His enemies, (I am sure.) That were a foule shame for vs: that were against all reason.
we were not Delivered from our enemies, to serve His enemies, (I am sure.) That were a foul shame for us: that were against all reason.
pns12 vbdr xx vvn p-acp po12 n2, p-acp vvb po31 n2, (pns11 vbm j.) cst vbdr dt j n1 p-acp pno12: cst vbdr p-acp d n1.
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But, if wee serue not Him, we serue them.
But, if we serve not Him, we serve them.
p-acp, cs pns12 vvi xx pno31, pns12 vvi pno32.
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Resolue then to serue Him, that hath saued vs: Not, his enemies, in a prophane and vnrighteous:
Resolve then to serve Him, that hath saved us: Not, his enemies, in a profane and unrighteous:
vvb av p-acp vvb pno31, cst vhz vvn pno12: xx, po31 n2, p-acp dt j cc j-u:
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but Him, in a holy and righteous course of life. And so, am I now come to that, wherein our seruice lieth.
but Him, in a holy and righteous course of life. And so, am I now come to that, wherein our service lies.
cc-acp pno31, p-acp dt j cc j n1 pp-f n1. cc av, vbm pns11 av vvb p-acp d, c-crq po12 n1 vvz.
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IN holinesse and righteousnesse. In which two, in a sort, are recapitulate the two Tables of the Law: IN holiness and righteousness. In which two, in a sort, Are recapitulate the two Tables of the Law:
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Holy to God, Righteous to men. Quod quis reuerenter se habeat ad diuina: Quod quis laudabiliter cum hominibus conuersetur, (saith Chrysostome ) Reuerently to performe holy dueties:Holy to God, Righteous to men. Quod quis reuerenter se habeat ad Divine: Quod quis laudabiliter cum hominibus conuersetur, (Says Chrysostom) Reverently to perform holy duties:
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Laudably to haue our conuersation among men. Both these, (first) not either of them.
Laudably to have our Conversation among men. Both these, (First) not either of them.
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To spend our seruice but in one, is but to serue Him by halues:
To spend our service but in one, is but to serve Him by halves:
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in both, then, to serue Him. Neither in an vnrighteous holinesse; nor, in an holy kind of vnrighteousnes. Neither with the Pharisee, to haue all our holines in our Phylacteries and fringes, and frequenting the Lectures of the Law, (no matter how we liue:) Nor with the Saducee, liue indifferent honestly,
in both, then, to serve Him. Neither in an unrighteous holiness; nor, in an holy kind of unrighteousness. Neither with the Pharisee, to have all our holiness in our Phylacteries and fringes, and frequenting the Lectures of the Law, (no matter how we live:) Nor with the Sadducee, live indifferent honestly,
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but neither beleeue spirit, nor looke for resurrection: be Christians, like Agrippa, in modico, a little Religion, vpon a kniues point, wil serue vs. Neither in holines then onely,
but neither believe Spirit, nor look for resurrection: be Christians, like Agrippa, in Modico, a little Religion, upon a knives point, will serve us Neither in holiness then only,
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nor in righteousnes onely, but in both. In both, but in their order though, as they stand; And holines stands first.
nor in righteousness only, but in both. In both, but in their order though, as they stand; And holiness Stands First.
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So, to reckon of that as our prime seruice. For, if there had not been some meaning in it, it is sure, righteousnesse might haue serued for both:
So, to reckon of that as our prime service. For, if there had not been Some meaning in it, it is sure, righteousness might have served for both:
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Religion, holinesse, all vertues are NONLATINALPHABET in it.
Religion, holiness, all Virtues Are in it.
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Suum cuique (saith righteousnesse ) and in that, is quae Dei, Deo. Euery one, his due, And so God his. Suum cuique (Says righteousness) and in that, is Quae Dei, God Every one, his due, And so God his.
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Yet are they euer thus parted, here, and elsewhere:
Yet Are they ever thus parted, Here, and elsewhere:
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Partly, to set out Gods part by it selfe, (as the fat from the sacrifice) for the dignitie of his person:
Partly, to Set out God's part by it self, (as the fat from the sacrifice) for the dignity of his person:
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Partly, to keepe vp the distinction, which euer hath, and euer must be maintained, of seuering things sacred from common; and holy, from humane dueties.
Partly, to keep up the distinction, which ever hath, and ever must be maintained, of severing things sacred from Common; and holy, from humane duties.
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And partly also, to checke the conceit that runs in the world abroad, O, he is a good man, liues quietly with his neighbors, payes euery man his due:
And partly also, to check the conceit that runs in the world abroad, Oh, he is a good man, lives quietly with his neighbours, pays every man his due:
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Euery man his due? and how then? shall God lacke his due? I trow not,
Every man his endue? and how then? shall God lack his endue? I trow not,
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but haue his too, and his first, Reason is, He be first serued. And holinesse is His due:
but have his too, and his First, Reason is, He be First served. And holiness is His due:
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you may read it, in the plate of gold, in the High Priests forehead, Holinesse to the Lord: you may heare it, from the mouth of the Seraphim, they mention none of all his Attributes, but that:
you may read it, in the plate of gold, in the High Priests forehead, Holiness to the Lord: you may hear it, from the Mouth of the Seraphim, they mention none of all his Attributes, but that:
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That they doe, and doe it, thrise ouer;
That they do, and do it, thrice over;
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Pointing vs thereby, what is chiefe in Him, and should be chiefe with vs, and whereto we should chiefly direct our seruice. Holinesse, is His due:
Pointing us thereby, what is chief in Him, and should be chief with us, and whereto we should chiefly Direct our service. Holiness, is His due:
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and (heare you) so His due, as the Apostle is direct, totidem verbis, without this due payed, without holinesse, shall no man euer see God.
and (hear you) so His due, as the Apostle is Direct, totidem verbis, without this endue paid, without holiness, shall no man ever see God.
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But then, you will marke, it is to serue Him, in holinesse. Holinesse is one thing:
But then, you will mark, it is to serve Him, in holiness. Holiness is one thing:
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To serue God in Holinesse, is another:To serve God in Holiness, is Another:
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Holinesse we may haue, (at least, thinke our selues to haue) but, a stately, surly kinde of holinesse it is,Holiness we may have, (At least, think our selves to have) but, a stately, surly kind of holiness it is,
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so as in our holinesse, we serue him not.
so as in our holiness, we serve him not.
av c-acp p-acp po12 n1, pns12 vvi pno31 xx.
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But it is not ynough to be holy: a seruice in holinesse is required at our hands:
But it is not enough to be holy: a service in holiness is required At our hands:
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that we acknowledge a seruice in holines, and as seruants, cary our selues, and serue Him, in it.
that we acknowledge a service in holiness, and as Servants, carry our selves, and serve Him, in it.
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Our seruice in holinesse I diuide, as the Psalme doth:
Our service in holiness I divide, as the Psalm does:
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Either in secreto sanctorū, when we are alone by our selues, (as, there, in secret, good folks faile not, to serue Him.) Or, in Synagogâ, in the open assembly, with the congregation. Either in secreto sanctorū, when we Are alone by our selves, (as, there, in secret, good folks fail not, to serve Him.) Or, in Synagogâ, in the open assembly, with the congregation.
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Our secret holinesse I meddle not with Abscondita Deo nostro, I leaue it to God. I hope, it is better, and more seruice - like, then our outward is.
Our secret holiness I meddle not with Abscondita God nostro, I leave it to God. I hope, it is better, and more service - like, then our outward is.
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As abscondita Deo, so reuelata nobis. Our Church seruice, our seruice in Synagogâ, the outside of it (so) that is no secret, all men see what it is, that full homely it is, As abscondita God, so reuelata nobis. Our Church service, our service in Synagogâ, the outside of it (so) that is no secret, all men see what it is, that full homely it is,
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nay full rude it is, (and lightly the meaner the persons, the more faultie in it) Our holinesse is growen too familiar, and fellow like;
nay full rude it is, (and lightly the meaner the Persons, the more faulty in it) Our holiness is grown too familiar, and fellow like;
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Our cariage there, can hardly be termed seruice, there is so very little of a seruant in it.
Our carriage there, can hardly be termed service, there is so very little of a servant in it.
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When we doe not onely serue Him, but doe our seruice before Him, (both, are in the Text, illi, and coram illo) as, that we do,
When we do not only serve Him, but do our service before Him, (both, Are in the Text, illi, and coram illo) as, that we do,
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when we come hither, it is to professe our seruice, that we come.
when we come hither, it is to profess our service, that we come.
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When we come, before the presence of the Lord, the presence of the Lord of the whole earth, (so the Psalme doubles it, to make vs thinke on it the better) then, saith he, worship Him in decore sancto, in a holy kind of decencie,
When we come, before the presence of the Lord, the presence of the Lord of the Whole earth, (so the Psalm doubles it, to make us think on it the better) then, Says he, worship Him in decore sancto, in a holy kind of decency,
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or (as we read it) in the beautie of holinesse. Our holinesse should haue a kind of beautie with it.
or (as we read it) in the beauty of holiness. Our holiness should have a kind of beauty with it.
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Holinesse and honour the Apostle ioyneth them together, Godlinesse & grauitie, NONLATINALPHABET and them too. Now this is that, the world complaines of; Holiness and honour the Apostle Joineth them together, Godliness & gravity, and them too. Now this is that, the world complains of;
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there is not that decor, that beautie: not that honour, not that NONLATINALPHABET that venerable graue behauiour, in our holines, we cary not our selues in His holy Sanctuarie, where our holinesse should be at the holiest, nor at His seruice there,
there is not that decor, that beauty: not that honour, not that that venerable graven behaviour, in our holiness, we carry not our selves in His holy Sanctuary, where our holiness should be At the Holiest, nor At His service there,
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as seruants should, and vse to doe. We stumble at the very threshold.
as Servants should, and use to do. We Stumble At the very threshold.
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Our very first seruice, (or, rather the introduction to our seruice) in the first Table, (the table of holinesse) is there set downe to be, adorabis. Wee turne it, shalt worship. How that is, we are told euery day in the Psalme, Let vs worship, and fall downe, Our very First service, (or, rather the introduction to our service) in the First Table, (the table of holiness) is there Set down to be, Adorabis. we turn it, shalt worship. How that is, we Are told every day in the Psalm, Let us worship, and fallen down,
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and kneele before the Lord our Maker. and kneel before the Lord our Maker.
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It was euer in the Primitiue Church, the first voyce was heard, the first thing they did, ante omnia adoremus Dominum, qui fecit nos, Before wee doe any thing, let vs fall downe and worship the Lord that made vs. And, it shall neuer be found, that they came in, without it. It was ever in the Primitive Church, the First voice was herd, the First thing they did, ante omnia Adoremus Dominum, qui fecit nos, Before we do any thing, let us fallen down and worship the Lord that made us And, it shall never be found, that they Come in, without it.
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But, this shall, that men came to the Temple, purposely to adore, and that, that they did,
But, this shall, that men Come to the Temple, purposely to adore, and that, that they did,
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though their time, or occasions would suffer them to doe nothing else. That, they held a seruice, of it selfe.
though their time, or occasions would suffer them to do nothing Else. That, they held a service, of it self.
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Now, adoration is layed aside, and, with the most, neglected quite. Most come and go without it, Nay they scarse know, what it is.
Now, adoration is laid aside, and, with the most, neglected quite. Most come and go without it, Nay they scarce know, what it is.
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And, with how litle reuerence, how euill beseeming vs, wee vse our selues in the Church, cōming in thither, staying there, departing thence, let the world iudge.
And, with how little Reverence, how evil beseeming us, we use our selves in the Church, coming in thither, staying there, departing thence, let the world judge.
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Why? what are wee to the glorious Saints in heauen? doe not they worship thus? Off goe their crownes, downe before the Throne they cast them, and fall downe themselues after, when they worship.
Why? what Are we to the glorious Saints in heaven? do not they worship thus? Off go their crowns, down before the Throne they cast them, and fallen down themselves After, when they worship.
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Are we better then they? Nay, Are we better then his Saints on earth, that haue euer seemed to goe too farre, rather then to come too short, in this point? There was one of them,
are we better then they? Nay, are we better then his Saints on earth, that have ever seemed to go too Far, rather then to come too short, in this point? There was one of them,
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and he was a King, (no lesse person) when it was thought, hee had done too-much, What? vncouered? yea vncouered (saith he) and if that be too vile, vilior adhuc fiam plusquam, I will bee yet more vile;
and he was a King, (no less person) when it was Thought, he had done too-much, What? uncovered? yea uncovered (Says he) and if that be too vile, vilior Adhoc fiam plusquam, I will be yet more vile;
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Why, it is before the Lord, before whom we cannot be too low.
Why, it is before the Lord, before whom we cannot be too low.
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To humble our selues before Him, it is our honour, in all eyes, saue such as Mical. And, I read of none,
To humble our selves before Him, it is our honour, in all eyes, save such as Michal. And, I read of none,
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but of Rabsak•h, that vpbraided King Ezekias, for saying to his people, You shall worship before this Altar.
but of Rabsak•h, that upbraided King Ezekias, for saying to his people, You shall worship before this Altar.
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No more then, is sought from vs, then Kings on earth, then crowned Saints in heauen, in their holy seruice, doe before Him. No more then, is sought from us, then Kings on earth, then crowned Saints in heaven, in their holy service, do before Him.
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In Malachies time, things were growen much to this passe, that now they are, to this want of regard;
In Malachies time, things were grown much to this pass, that now they Are, to this want of regard;
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to thinke any seruice (though neuer so slight) would serue God well ynough.
to think any service (though never so slight) would serve God well enough.
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When they were come to this, God is faine to take state vpon Him, and to tell them plainely, He would haue them know, Hee is a King,
When they were come to this, God is feign to take state upon Him, and to tell them plainly, He would have them know, He is a King,
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and a Great King, 1 Great; for He is King of the whole earth, Others,
and a Great King, 1 Great; for He is King of the Whole earth, Others,
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but of some part of it. 2 Great: for Hee is King for euer and euer;
but of Some part of it. 2 Great: for He is King for ever and ever;
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Others, but for a terme of yeeres. 3 Great: for Hee is King of Kings, and they His lieges, too, whose lieges wee all are. Others, but for a term of Years. 3 Great: for He is King of Kings, and they His Lieges's, too, whose Lieges's we all Are.
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And so falls to terms with them, that He held scorne to be so slighted ouer,
And so falls to terms with them, that He held scorn to be so slighted over,
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euen to these very words, Shall I take it at your hands? And then, bids them go,
even to these very words, Shall I take it At your hands? And then, bids them go,
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& do but offer such seruice, as this, to their Prince, doe but come before him, on that fashion:
& do but offer such service, as this, to their Prince, do but come before him, on that fashion:
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See, if he will be content with it, or accept his person (that is) giue him a good looke,
See, if he will be content with it, or accept his person (that is) give him a good look,
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if any should so appeare in his presence. No more wil God:
if any should so appear in his presence. No more will God:
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He knoweth no reasō, why any king or creature on earth, should be vsed with more respect,
He Knoweth no reason, why any King or creature on earth, should be used with more respect,
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or serued with more reuerence, then He.
or served with more Reverence, then He.
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Thus serue we Him, in His holy worship: how serue we Him, in his holy things? how serue we Him, in our holinesse there? I will begin,
Thus serve we Him, in His holy worship: how serve we Him, in his holy things? how serve we Him, in our holiness there? I will begin,
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and take vp the same complaint, that the Prophet Malachi doeth. First, Mensa Domini despecta est: The Table of the Lord is not regarded.
and take up the same complaint, that the Prophet Malachi doth. First, Mensa Domini despecta est: The Table of the Lord is not regarded.
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That Sacrament, that euer hath bene compted, of all Holies the most holy, the highest and most solemne seruice of God; (where are deliuered to vs, the holy Symbols, the precious memorials of our greatest Deliuery of all:) why, of all others they speed worst.
That Sacrament, that ever hath be counted, of all Holies the most holy, the highest and most solemn service of God; (where Are Delivered to us, the holy Symbols, the precious memorials of our greatest Delivery of all:) why, of all Others they speed worst.
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How are they in many places, denied any reuerence at all, euen that which Prayer, which other parts haue? No seruice then: No seruants there:
How Are they in many places, denied any Reverence At all, even that which Prayer, which other parts have? No service then: No Servants there:
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but bidden guests, haile fellowes, homely and familiar, as one neighbour with another. And, not onely, de facto none they haue:
but bidden guests, hail Fellows, homely and familiar, as one neighbour with Another. And, not only, de facto none they have:
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but, de iure, it is holden, none they ought to haue.
but, de iure, it is held, none they ought to have.
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And that, so holden, as rather then they shall haue any, some wil suffer for it,
And that, so held, as rather then they shall have any, Some will suffer for it,
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or rather, for their owne proud follie, in refusing it.
or rather, for their own proud folly, in refusing it.
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What time they take the cup of saluation, they will not inuocate, at least not be in specie inuocantis: as the King the Prophet would.
What time they take the cup of salvation, they will not invocate, At least not be in specie inuocantis: as the King the Prophet would.
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What time they receiue the cup of blessing, they will not receiue it as a blessing,
What time they receive the cup of blessing, they will not receive it as a blessing,
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as children receiue it frō their parents, and their children from them.
as children receive it from their Parents, and their children from them.
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Both which, inuocation, and receiuing a blessing, were neuer done, but de geniculis. What shal the rest looke for,
Both which, invocation, and receiving a blessing, were never done, but de geniculis. What shall the rest look for,
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if thus we serue Him, when wee are at the holiest?
if thus we serve Him, when we Are At the Holiest?
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Shall wee now come to seruice indeede? NONLATINALPHABET the word here in my Text. It is no new thing,
Shall we now come to service indeed? the word Here in my Text. It is no new thing,
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for one species, to carie away the name of the genus from the rest, as in this:
for one species, to carry away the name of the genus from the rest, as in this:
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For though there bee other parts of Gods seruice: yet Prayer hath borne away the name of seruice, from them all.
For though there be other parts of God's service: yet Prayer hath born away the name of service, from them all.
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NONLATINALPHABET the Hebrewes call their Common Prayer, and that is, seruice. And the Greekes, theirs, NONLATINALPHABET, and that is so, too.
the Hebrews call their Common Prayer, and that is, service. And the Greeks, theirs,, and that is so, too.
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And wee, when we say, At Seruice time, and the Seruice booke, and refuse to be present at Diuine seruice, meane so likewise.
And we, when we say, At Service time, and the Service book, and refuse to be present At Divine service, mean so likewise.
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And, God himselfe seemes to goe before vs, and direct vs so to doe.
And, God himself seems to go before us, and Direct us so to do.
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For His house, He hath named the House of Prayer. (Obseruing the Rule, to giue it the denomination, from that which is the chiefest seruice in it.) As indeede, when all is done, deuotion is the proper,
For His house, He hath nam the House of Prayer. (Observing the Rule, to give it the denomination, from that which is the chiefest service in it.) As indeed, when all is done, devotion is the proper,
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and most kindly worke of holinesse: and, in that serue we God, if euer wee serue him.
and most kindly work of holiness: and, in that serve we God, if ever we serve him.
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Now, in what honour, this part of holinesse is;
Now, in what honour, this part of holiness is;
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what accompt we make of this seruice, doe but tell the number of them that bee heere at it,
what account we make of this service, do but tell the number of them that be Here At it,
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and ye shall neede no other certificate, that in His seruice we serue Him but slenderly.
and you shall need no other certificate, that in His service we serve Him but slenderly.
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Thou hast magnified thy Name, and thy Word aboue all things, saith the Psalme. After inuocation then of His Name; Thou hast magnified thy Name, and thy Word above all things, Says the Psalm. After invocation then of His Name;
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let vs see how wee serue His word;
let us see how we serve His word;
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that part of His seruice, which in this Age, (I might say, in the error of this Age) caries away all.
that part of His service, which in this Age, (I might say, in the error of this Age) caries away all.
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For, what is it to serue God in holines? why, to go to a Sermon:
For, what is it to serve God in holiness? why, to go to a Sermon:
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All our holiday holinesse, yea, and our working day too, both are come to this, to heare (nay, I dare not say that, I cannot prooue it) but, to be at a Sermon.
All our holiday holiness, yea, and our working day too, both Are come to this, to hear (nay, I Dare not say that, I cannot prove it) but, to be At a Sermon.
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The Word is holy (I know) and, I wish it all the honour that may bee:
The Word is holy (I know) and, I wish it all the honour that may be:
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but, God forbid, wee should thinke, that in hoc vno, sunt omnia. All our holinesse, is in hearing: All our Seruice, eare-seruice:
but, God forbid, we should think, that in hoc vno, sunt omnia. All our holiness, is in hearing: All our Service, eare-seruice:
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that were in effect, as much as to say, all the body were an eare.
that were in Effect, as much as to say, all the body were an ear.
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An error it is, to shut vp his seruice into any one part, which is diffused through all.
an error it is, to shut up his service into any one part, which is diffused through all.
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Another, so to do, into this one.
another, so to do, into this one.
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It is well knowen that, all the time of the Primitiue Church, the Sermon was euer done, before the seruice begun. And that, to the Sermon.
It is well known that, all the time of the Primitive Church, the Sermon was ever done, before the service begun. And that, to the Sermon.
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Heathen men, Infidels, and Iewes, Heretickes, Schismatikes, Energumeni, Catechumeni, Poenitentes, Competentes, Audientes, all these, all sorts of people were admitted:
Heathen men, Infidels, and Iewes, Heretics, Schismatics, Energumeni, Catechumen, Penitents, Competentes, Audientes, all these, all sorts of people were admitted:
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But, when they went to seruice, when the Liturgie began, all these were voided; not one of them suffered to stay.
But, when they went to service, when the Liturgy began, all these were voided; not one of them suffered to stay.
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It were strange, that, that should be the only, or the chiefe seruice of God, whereat, they which were held no seruants of God, no part of the Church, might and did remaine no lesse freely, then they that were.
It were strange, that, that should be the only, or the chief service of God, whereat, they which were held no Servants of God, no part of the Church, might and did remain no less freely, then they that were.
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But euen, this holy Word (wherein all our holinesse is) how serue wee Him, in it? Nay, we serue him not, we take the greatest libertie there, of all other.
But even, this holy Word (wherein all our holiness is) how serve we Him, in it? Nay, we serve him not, we take the greatest liberty there, of all other.
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We come to it, if wee will: wee goe our wayes, when wee will: stay no longer, then we will:
We come to it, if we will: we go our ways, when we will: stay no longer, then we will:
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and listen to it, while we will:
and listen to it, while we will:
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and sleepe out, or turne vs and talke out, or sit still, and let our mindes roue (the rest) whither they will:
and sleep out, or turn us and talk out, or fit still, and let our minds rove (the rest) whither they will:
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take stitch at a phrase, or word, and censure it, how we wil. So the word serues vs to make vs sport: we serue not it.
take stitch At a phrase, or word, and censure it, how we will. So the word serves us to make us sport: we serve not it.
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At this part of our seruice in holinesse, we demeane our selues with such libertie (nay licentiousnes rather) that holy it may be,
At this part of our service in holiness, we demean our selves with such liberty (nay licentiousness rather) that holy it may be,
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but sure seruice it is not, nothing like.
but sure service it is not, nothing like.
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And truely, it is a notable Stratageme of Sathan, to shrinke vp all our holinesse, into one part:
And truly, it is a notable Stratagem of Sathan, to shrink up all our holiness, into one part:
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and into that one, where wee may bee or not be: Being, heare or not heare: Hearing, mind or not minde: Minding, either remember or forget:
and into that one, where we may be or not be: Being, hear or not hear: Hearing, mind or not mind: Minding, either Remember or forget:
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Giue no account to any, what wee doe or not doe; Only, stay out the houre (if that) and then goe our way:
Give no account to any, what we do or not do; Only, stay out the hour (if that) and then go our Way:
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many of vs, as wise as we came:
many of us, as wise as we Come:
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But all (in a manner) hearing (as Ezekiel complaineth) a Sermon preached, no otherwise then wee doe a ballad sung: and doe euen no more of the one,
But all (in a manner) hearing (as Ezekielem Complaineth) a Sermon preached, not otherwise then we do a ballad sung: and do even no more of the one,
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then we doe of the other.
then we do of the other.
cs pns12 vdb pp-f dt j-jn.
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Eye-seruice God likes not (I am sure) no more (should I thinke) doth Hee eare-seruice.
Eyeservice God likes not (I am sure) no more (should I think) does He eare-seruice.
n1 np1 vvz xx (pns11 vbm j) dx av-dc (vmd pns11 vvi) vdz pns31 n1.
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Speake on Lord, for thy seruant heareth (and well if that, but scarce that, otherwhile) but, speake on Lord, whether thy seruant heare or no: Speak on Lord, for thy servant hears (and well if that, but scarce that, otherwhile) but, speak on Lord, whither thy servant hear or no:
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would any of vs be cōtent with such seruice? Yet this is all: to this, it is come.
would any of us be content with such service? Yet this is all: to this, it is come.
vmd d pp-f pno12 vbi j p-acp d n1? av d vbz d: p-acp d, pn31 vbz vvn.
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Thus we serue Him in holines: This seruice must serue him (as the world goes;) for if this way we serue Him not, wee serue Him not at all.
Thus we serve Him in holiness: This service must serve him (as the world Goes;) for if this Way we serve Him not, we serve Him not At all.
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But all Gods seruice in holines, is not in the Church. Some is abroade.
But all God's service in holiness, is not in the Church. some is abroad.
p-acp d ng1 n1 p-acp n1, vbz xx p-acp dt n1. d vbz av.
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And, when we are forth of the Church, neither Word, nor Sacraments, nor Cōmon Praier, there:
And, when we Are forth of the Church, neither Word, nor Sacraments, nor Common Prayer, there:
np1, c-crq pns12 vbr av pp-f dt n1, dx n1, ccx n2, ccx j n1, a-acp:
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Onely there, we serue Him in his Name.
Only there, we serve Him in his Name.
av-j a-acp, pns12 vvi pno31 p-acp po31 n1.
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And, Holy and reuerend is His Name (saith one Psalme,) And, Great and fearefull is His Name (saith another.) Now,
And, Holy and reverend is His Name (Says one Psalm,) And, Great and fearful is His Name (Says Another.) Now,
cc, j cc j-jn vbz po31 n1 (vvz pi n1,) cc, j cc j vbz po31 n1 (vvz j-jn.) av,
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how vnholily, this holy; how vnreuerently, this reuerend Name is vsed;
how unholily, this holy; how unreverently, this reverend Name is used;
c-crq av-j, d j; c-crq av-j, d j-jn n1 vbz vvn;
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vpon how small cause this great, how without all feare, this fearefull Name is taken vp in our mouthes, I must say it againe and againe (which S. Augustine saith) aures omnium pulso, conscientias singulorum conuenio:
upon how small cause this great, how without all Fear, this fearful Name is taken up in our mouths, I must say it again and again (which S. Augustine Says) aures omnium pulso, Conscientias singulorum conuenio:
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I speake to the eares of all in generall; I conuent the conscience of euery one in particular, that heareth it.
I speak to the ears of all in general; I convent the conscience of every one in particular, that hears it.
pns11 vvb p-acp dt n2 pp-f d p-acp n1; pns11 vvi dt n1 pp-f d crd p-acp j, cst vvz pn31.
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That, which by Him is magnified aboue all things, is by vs vilified beneath all things. We pray for it, first; we regard it last, certeinly.
That, which by Him is magnified above all things, is by us vilified beneath all things. We pray for it, First; we regard it last, Certainly.
cst, r-crq p-acp pno31 vbz vvn p-acp d n2, vbz p-acp pno12 vvn p-acp d n2. pns12 vvb p-acp pn31, ord; pns12 vvb pn31 ord, av-j.
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For if it be indeed holy, let no man count it common. If not count it so, not vse it so:
For if it be indeed holy, let no man count it Common. If not count it so, not use it so:
c-acp cs pn31 vbb av j, vvb dx n1 vvi pn31 j. cs xx vvi pn31 av, xx vvi pn31 av:
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for, what we vse as common, eo ipso, we make it vnholy ( quantum in nobis est; ) for, common and holy are contradiuidentia.
for, what we use as Common, eo ipso, we make it unholy (quantum in nobis est;) for, Common and holy Are contradiuidentia.
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1 And to make it so common, that is to profane it:
1 And to make it so Common, that is to profane it:
crd cc pc-acp vvi pn31 av j, cst vbz pc-acp vvi pn31:
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Euill enough that. 2 But in the eagernesse of our spirits, to vse it to grieuous exercrations, that is more, euen to pollute it:
Evil enough that. 2 But in the eagerness of our spirits, to use it to grievous exercrations, that is more, even to pollute it:
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A worse matter farre. 3 But beyond both those, to let it come to this, that wee grow vnsensible of both,
A Worse matter Far. 3 But beyond both those, to let it come to this, that we grow unsensible of both,
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and both passe from vs, and wee haue no feeling of either, this is worst of all.
and both pass from us, and we have no feeling of either, this is worst of all.
cc av-d vvi p-acp pno12, cc pns12 vhb dx n-vvg pp-f d, d vbz js pp-f d.
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Call wee this to serue Him in holines, for this dayes deliuery, when we so serue His Name?
Call we this to serve Him in holiness, for this days delivery, when we so serve His Name?
n1 pns12 d p-acp vvb pno31 p-acp n1, p-acp d ng2 n1, c-crq pns12 av vvi po31 n1?
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But neither is all Gods Seruice in holines alone: Some is in honest dealing with men, in righteousnes: God is serued in that too.
But neither is all God's Service in holiness alone: some is in honest dealing with men, in righteousness: God is served in that too.
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He that hath done a piece of good iustice, downward: that hath done his dutie to his Superior vpward:
He that hath done a piece of good Justice, downward: that hath done his duty to his Superior upward:
pns31 cst vhz vdn dt n1 pp-f j n1, av-j: cst vhz vdn po31 n1 p-acp po31 j-jn j:
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that hath dealt equally with his euen Christen:
that hath dealt equally with his even christian:
cst vhz vvn av-jn p-acp po31 j jp:
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in so doing, hath not only dealt wel with men, but done God good seruice also.
in so doing, hath not only dealt well with men, but done God good service also.
p-acp av vdg, vhz xx av-j vvn av p-acp n2, cc-acp vdi np1 j n1 av.
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That a man may go from Church, and yet say truly he goes to serue God, if he goe about these.
That a man may go from Church, and yet say truly he Goes to serve God, if he go about these.
cst dt n1 vmb vvi p-acp n1, cc av vvb av-j pns31 vvz p-acp vvb np1, cs pns31 vvb p-acp d.
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Well, how goes our righteousnes? how serue wee God there? Diuers errours are committed in that, too.
Well, how Goes our righteousness? how serve we God there? Diverse errors Are committed in that, too.
av, q-crq vvz po12 n1? c-crq vvb pns12 n1 pc-acp? j n2 vbr vvn p-acp d, av.
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One is of them, that thinke holines a discharge from righteousnes quite.
One is of them, that think holiness a discharge from righteousness quite.
crd vbz pp-f pno32, cst vvi n1 dt n1 p-acp n1 av.
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So they serue God, and heare Lectures (as the terme is) they take themselues liberty, to pay no debts, to put their money out to vsurie; to grinde their tenants;
So they serve God, and hear Lectures (as the term is) they take themselves liberty, to pay no debts, to put their money out to Usury; to grind their tenants;
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yea, and so they misse not such a Lecture, in such a place, they may doe any thing then.
yea, and so they miss not such a Lecture, in such a place, they may do any thing then.
uh, cc av pns32 vvb xx d dt n1, p-acp d dt n1, pns32 vmb vdi d n1 av.
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Nay, God is serucd in righteous doing, as well, nay better, then in holy hearing.
Nay, God is serucd in righteous doing, as well, nay better, then in holy hearing.
uh-x, np1 vbz vvn p-acp j vdg, c-acp av, uh-x av-jc, cs p-acp j vvg.
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A second kinde (which I like not neither) that when men deale honestly, keepe touch, pay their debts:
A second kind (which I like not neither) that when men deal honestly, keep touch, pay their debts:
dt ord n1 (r-crq pns11 vvb xx av-dx) cst c-crq n2 vvb av-j, vvb n1, vvb po32 n2:
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they are so braue, so imperious vpon it, so like great Lords, as if righteousnes were no seruice, all were mere liberalitie they did, men were bound to them for doing it, they were not bound to doe it:
they Are so brave, so imperious upon it, so like great lords, as if righteousness were no service, all were mere liberality they did, men were bound to them for doing it, they were not bound to do it:
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Nay, wee serue in righteousnes too, That also is a seruice (sure.)
Nay, we serve in righteousness too, That also is a service (sure.)
uh-x, pns12 vvi p-acp n1 av, cst av vbz dt n1 (j.)
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A third, and that very common, of them that make the law of man, a scantling of their righteousnes: And further then that wil compel them;
A third, and that very Common, of them that make the law of man, a scantling of their righteousness: And further then that will compel them;
dt ord, cc cst av j, pp-f pno32 cst vvb dt n1 pp-f n1, dt n1 pp-f po32 n1: cc av-jc cs cst vmb vvi pno32;
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they will not go, not an inch; nor so farre neither, sine timore, but for feare.
they will not go, not an inch; nor so Far neither, sine Timore, but for Fear.
pns32 vmb xx vvi, xx dt n1; ccx av av-j av-d, fw-la fw-la, p-acp p-acp n1.
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Yea, not onely our righteousnes to men: but euen our feare to God is taught vs by mans precepts:
Yea, not only our righteousness to men: but even our Fear to God is taught us by men Precepts:
uh, xx av-j po12 n1 p-acp n2: cc-acp av po12 n1 p-acp np1 vbz vvn pno12 p-acp n2 n2:
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and in both, so the Statutes of Omri bee obserued, all is well.
and in both, so the Statutes of Omri be observed, all is well.
cc p-acp d, av dt n2 pp-f np1 vbi vvn, d vbz av.
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But, whatsoeuer a man else may make sure, he cannot make sure his soule, by the law of the Land. This righteousnes here, goes vp to God and his Law: But, whatsoever a man Else may make sure, he cannot make sure his soul, by the law of the Land. This righteousness Here, Goes up to God and his Law:
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and pierces deeper beyond the outward act, euen to the inward man: whence, if ours come not, or whither, if it reach not;
and pierces Deeper beyond the outward act, even to the inward man: whence, if ours come not, or whither, if it reach not;
cc vvz avc-jn p-acp dt j n1, av p-acp dt j n1: c-crq, cs png12 vvb xx, cc c-crq, cs pn31 vvb xx;
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Man wee may, (perhaps) but God, in righteousnes, serue we not. But euen according to mans Law, our righteousnes goes not well so, neither.
Man we may, (perhaps) but God, in righteousness, serve we not. But even according to men Law, our righteousness Goes not well so, neither.
n1 pns12 vmb, (av) p-acp np1, p-acp n1, vvb pns12 xx. cc-acp av-j vvg p-acp ng1 n1, po12 n1 vvz xx av av, av-dx.
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The Philosopher giues a rule, when a people is iust or righteous, according to mans law: (Gods hee knew not) and that is,
The Philosopher gives a Rule, when a people is just or righteous, according to men law: (God's he knew not) and that is,
dt n1 vvz dt n1, c-crq dt n1 vbz j cc j, vvg p-acp ng1 n1: (ng1 pns31 vvd xx) cc d vbz,
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when iustice wants worke, hath little to doe. By which rule, ours is in no very good case:
when Justice Wants work, hath little to do. By which Rule, ours is in no very good case:
c-crq n1 vvz n1, vhz j pc-acp vdi. p-acp r-crq n1, png12 vbz p-acp dx j j n1:
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Men are so full of suits, so many causes depending before euery seate of iustice: Iustice, so much to doe:
Men Are so full of suits, so many Causes depending before every seat of Justice: justice, so much to do:
n2 vbr av j pp-f n2, av d n2 vvg p-acp d n1 pp-f n1: n1, av av-d pc-acp vdi:
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and all, to repaire the wrongs of our vnrighteous courses, while each one seekes rather, to ouer-rule men by wrong,
and all, to repair the wrongs of our unrighteous courses, while each one seeks rather, to overrule men by wrong,
cc d, pc-acp vvi dt n2-jn pp-f po12 j n2, cs d pi vvz av, pc-acp vvi n2 p-acp n-jn,
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then to serue God by right. And, this were not so euill, if all the iniustice were below:
then to serve God by right. And, this were not so evil, if all the injustice were below:
av p-acp vvb np1 p-acp n-jn. cc, d vbdr xx av j-jn, cs d dt n1 vbdr a-acp:
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if the Seates which are set to doe iustice and righteousnes, were themselues right. if the Seats which Are Set to do Justice and righteousness, were themselves right.
cs dt n2 r-crq vbr vvn pc-acp vdi n1 cc n1, vbdr px32 j-jn.
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For, fares it not euen with them, as the Prophet Hosee saith, The Princes of Israel are as they that remooue the land marke? Each Seate seeking to enlarge their owne border,
For, fares it not even with them, as the Prophet Hosea Says, The Princes of Israel Are as they that remove the land mark? Each Seat seeking to enlarge their own border,
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and to set their meerstones within the others ground? A full vnnaturall thing in a body, that one arme should neuer thinke it selfe strong enough,
and to Set their meerstones within the Others ground? A full unnatural thing in a body, that one arm should never think it self strong enough,
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vntill it had cleane shrunke vp the sinnewes of the other. But I stay.
until it had clean shrunk up the sinews of the other. But I stay.
c-acp pn31 vhd av-j vvn a-acp dt n2 pp-f dt j-jn. p-acp pns11 vvb.
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These things, being amended, wee shall bee so much the more in a forwardnesse, to serue God, both in holines and righteousnes: And so,
These things, being amended, we shall be so much the more in a forwardness, to serve God, both in holiness and righteousness: And so,
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for the matter of our seruice, keepe our Couenant. FOr the maner, now.
for the matter of our service, keep our Covenant. FOr the manner, now.
p-acp dt n1 pp-f po12 n1, vvb po12 n1. p-acp dt n1, av.
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To serue Him, 1sine timore, without feare: 2 coram ipso, before Him: 3 omnibus diebus nostris, All the dayes of our life. 1 Sine timore, without feare. To serve Him, 1sine Timore, without Fear: 2 coram ipso, before Him: 3 omnibus diebus nostris, All the days of our life. 1 Sine Timore, without Fear.
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And so, in a sense we do. So without feare at all, as if men were afraid, to seeme to feare God.
And so, in a sense we do. So without Fear At all, as if men were afraid, to seem to Fear God.
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But, this is no part of his meaning.
But, this is no part of his meaning.
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Without feare (here) is not without feare of Him, (of God) but, that being now without feare of our enemies, we should doe it, the rather.Without Fear (Here) is not without Fear of Him, (of God) but, that being now without Fear of our enemies, we should do it, the rather.
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For, who being in a bodily feare;
For, who being in a bodily Fear;
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who hauing Pharao and his host hard at their backes, could quietly thinke of seruing God? That, euen God himselfe, did rid his people of that feare,
who having Pharaoh and his host hard At their backs, could quietly think of serving God? That, even God himself, did rid his people of that Fear,
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before euer hee gaue them his Law, to serue Him by.
before ever he gave them his Law, to serve Him by.
c-acp av pns31 vvd pno32 po31 n1, p-acp vvb pno31 p-acp.
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But when mens minds are quiet from the agonie and terror of it, when they are setled in tranquillo: they should in all reason then, better intend His seruice.
But when men's minds Are quiet from the agony and terror of it, when they Are settled in tranquillo: they should in all reason then, better intend His service.
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And, wil we (thinke you) if we be so out of feare, intend it the better? without doubt, in experience, we finde it contrary.
And, will we (think you) if we be so out of Fear, intend it the better? without doubt, in experience, we find it contrary.
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For, except we be held in feare, wee scarse serue Him at all:
For, except we be held in Fear, we scarce serve Him At all:
p-acp, c-acp pns12 vbb vvn p-acp n1, pns12 av-j vvi pno31 p-acp d:
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how soone we are out of feare, we forget our selues, and our seruice, yea God, and all. True:
how soon we Are out of Fear, we forget our selves, and our service, yea God, and all. True:
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yet for all that, the seruice so done in feare, is but a dull heauie seruice. It likes him not.
yet for all that, the service so done in Fear, is but a dull heavy service. It likes him not.
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God loues laetus lubens, when being at libertie, with a liberall minde, we doe that we doe.
God loves Laetus lubens, when being At liberty, with a liberal mind, we do that we do.
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Laeti seruiemus Regi (say they in Genesis) and, it pleased the King: Laeti seruiemus King (say they in Genesis) and, it pleased the King:
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And it pleaseth God as well, if the seruice wee doe, wee doe it cheerefully, without mixture of feare, or any seruile affection.
And it Pleases God as well, if the service we do, we do it cheerfully, without mixture of Fear, or any servile affection.
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Without This feare to serue Him, but not without His feare. Nam, si Dominus, if He be a Lord (as if we be His seruants, a Lord hee is) vbi timor? where is my feare, saith hee in Malachi? As loue, to a father:
Without This Fear to serve Him, but not without His Fear. Nam, si Dominus, if He be a Lord (as if we be His Servants, a Lord he is) vbi timor? where is my Fear, Says he in Malachi? As love, to a father:
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so feare to a Lord, doeth belong most properly. And, this is not Old Testament onely:
so Fear to a Lord, doth belong most properly. And, this is not Old Testament only:
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the Apostle is as direct, in the New, if wee will serue Him to please Him, (and as good not serue, as seruing not please) if wee will so serue Him: wee must doe it, with reuerence and feare NONLATINALPHABET Neither rudely then, without feare, nor basely, with feare: But reuerently, with feare, and cheerfully without feare: (that is the meaning)
the Apostle is as Direct, in the New, if we will serve Him to please Him, (and as good not serve, as serving not please) if we will so serve Him: we must do it, with Reverence and Fear Neither rudely then, without Fear, nor basely, with Fear: But reverently, with Fear, and cheerfully without Fear: (that is the meaning)
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2 To serue Him, coram ipso, before Him. Coram ipso: for, coram me, is the terme of the Law.
2 To serve Him, coram ipso, before Him. Coram ipso: for, coram me, is the term of the Law.
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As if He were present, and looked on. And it helps much to our seruice, so to doe it.
As if He were present, and looked on. And it helps much to our service, so to do it.
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Helps our reuerence, not to doe it rudely: (we doe it before Him.) Helps our sincerenesse, without hypocrisie, to doe it,
Helps our Reverence, not to do it rudely: (we do it before Him.) Helps our sincereness, without hypocrisy, to do it,
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as before Him: For, these two words, coram ipso, are the bane of hypocrisie.
as before Him: For, these two words, coram ipso, Are the bane of hypocrisy.
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All things are before Him: In nothing can we get behind Him, or where He cannot see vs. But, somethings are before Him and men, both:
All things Are before Him: In nothing can we get behind Him, or where He cannot see us But, somethings Are before Him and men, both:
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Those, we call not, before Him, properly. Properly, that is before Him, that is before none but Him. That is the heart.
Those, we call not, before Him, properly. Properly, that is before Him, that is before none but Him. That is the heart.
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Coram homine, the seruice of the eye: Coram ipso, the seruice of the heart.Coram homine, the service of the eye: Coram ipso, the service of the heart.
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Men loue no eye-seruice, neither, if they could discouer it, but they are faine to take it;
Men love no eyeservice, neither, if they could discover it, but they Are feign to take it;
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the heart is not coram ipsis; Coram ipso it is: Vpon that, is His eye: and nothing pleases Him, if the heart be away:
the heart is not coram Ipse; Coram ipso it is: Upon that, is His eye: and nothing Pleases Him, if the heart be away:
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for that, of all other, is His peculiar coram ipso.
for that, of all other, is His peculiar coram ipso.
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It is a broken seruice, if any part, chiefly, if the chiefe part (the heart) be away.
It is a broken service, if any part, chiefly, if the chief part (the heart) be away.
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It would be entire, and with all parts, since all are before Him. It is a mock-seruice, as if what serues man, would serue Him:
It would be entire, and with all parts, since all Are before Him. It is a mock-service, as if what serves man, would serve Him:
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as if wee could complement it with God, with faces and phrases, as with men we doe.
as if we could compliment it with God, with faces and phrases, as with men we do.
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3 The last, is omnibus diebus nostris. As sincere, without faining: So, constant without fainting. Coram me, excludes the Pharisaicall seruice of the outside of the platter:
3 The last, is omnibus diebus nostris. As sincere, without feigning: So, constant without fainting. Coram me, excludes the Pharisaical service of the outside of the platter:
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Omnibus diebus, the Bethulian seruice, for certaine dayes, and no longer. You shall haue few, but will serue God at a brunt: Omnibus diebus, the Bethulian service, for certain days, and no longer. You shall have few, but will serve God At a brunt:
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haue certaine pangs of godlinesse come vpon them at times: be affected for the present, with a deliuery, grow a little holy vpon it. That little, is little worth.
have certain pangs of godliness come upon them At times: be affected for the present, with a delivery, grow a little holy upon it. That little, is little worth.
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God complaines in Malachi. That in their holines they puffed, and blew, as men short-winded, quickly weary of it, and soone out of breath.
God complains in Malachi. That in their holiness they puffed, and blue, as men short-winded, quickly weary of it, and soon out of breath.
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And in Hosee, that their righteousnesse was as the morning cloud, scattered, and gone, before the Sunne was an houre high.
And in Hosea, that their righteousness was as the morning cloud, scattered, and gone, before the Sun was an hour high.
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To serue Him then, not with vsura exigui temporis some smal time:
To serve Him then, not with Usura Exigui Temporis Some small time:
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primis diebus, two or three dayes at the first, and then, defuncti, we haue quit our selues well:Primis diebus, two or three days At the First, and then, Defuncti, we have quit our selves well:
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but, from day to day, as long as there is a day left to serue Him in,
but, from day to day, as long as there is a day left to serve Him in,
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So long to serue Him. To serue Him to the very last.
So long to serve Him. To serve Him to the very last.
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The mercifull and gracious Lord hath so done his marueilous acts, that they ought to be had in euerlasting remembrance; all of them. But some more specially: The merciful and gracious Lord hath so done his marvelous acts, that they ought to be had in everlasting remembrance; all of them. But Some more specially:
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for some are more then marueilous: As, was this of ours. That if quibusdam diebus, would serue for them:
for Some Are more then marvelous: As, was this of ours. That if Some diebus, would serve for them:
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Omnibus diebus, is little ynough, for this. So, more then gracious: so more then marueilous: so more then both, in this:Omnibus diebus, is little enough, for this. So, more then gracious: so more then marvelous: so more then both, in this:
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as the memorie of it, neuer to die, neuer to decay, but our dayes & it, to determine together.
as the memory of it, never to die, never to decay, but our days & it, to determine together.
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And for all that, though omnibus diebus, all our dayes, and in them all: yet, not in them all alike.
And for all that, though omnibus diebus, all our days, and in them all: yet, not in them all alike.
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So in all, as, in some, more then other some, Suscipiunt magis & minus. So then to serue: as in our dayes after the deliuerie, we doe it, more, and better, then before.
So in all, as, in Some, more then other Some, Suscipiunt magis & minus. So then to serve: as in our days After the delivery, we do it, more, and better, then before.
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And, vpon the day it selfe (that is, as this day) we do it, most of all.
And, upon the day it self (that is, as this day) we do it, most of all.
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THus, we haue layed foorth our Couenant, both for Matter and Manner. Wherein, if wee will deale as iust men, wee must keepe it:
THus, we have laid forth our Covenant, both for Matter and Manner. Wherein, if we will deal as just men, we must keep it:
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and, if deale as wise men, we will keepe it.
and, if deal as wise men, we will keep it.
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For, who knowes, but wee may (perhaps) stand in need of a deliuerie againe? If we behaue our selues frowardly in His Couenant, what shall become of vs, then? How shal we hope for such another at His hands? And,
For, who knows, but we may (perhaps) stand in need of a delivery again? If we behave our selves frowardly in His Covenant, what shall become of us, then? How shall we hope for such Another At His hands? And,
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if He doe not, who can deliuer vs from such another? But, such another (wee hope) shall neuer come:
if He do not, who can deliver us from such Another? But, such Another (we hope) shall never come:
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And I wish, and hope so, too:
And I wish, and hope so, too:
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But should hope so the rather, if I could see, wee did but set our selues to serue Him, as sath bene said.
But should hope so the rather, if I could see, we did but Set our selves to serve Him, as Sath be said.
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Otherwise, the Deuill, he is our enemie; (that is once) And, if we had no other, hee is ynough: An vnquiet spirit he is;
Otherwise, the devil, he is our enemy; (that is once) And, if we had no other, he is enough: an unquiet Spirit he is;
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I trust him not, though euer since hee sleeps the foxes sleepe.
I trust him not, though ever since he sleeps the foxes sleep.
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For the breach of our couenant, if he beelet loose, he is able to doe mischiefe enough.
For the breach of our Covenant, if he beelet lose, he is able to do mischief enough.
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And we haue the amends in our hands. Liberati we had, seruiamus we returned not. Returne it then, and then, wee shall be without feare of any more.
And we have the amends in our hands. Liberati we had, seruiamus we returned not. Return it then, and then, we shall be without Fear of any more.
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And, not only without feare: but we shal be in hope also;
And, not only without Fear: but we shall be in hope also;
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And that, not of a new deliuerāce only (if need be) but, of a furthermatter:
And that, not of a new deliverance only (if need be) but, of a furthermatter:
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For, though our seruice bee due, without any:
For, though our service be due, without any:
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but much more due, vpon a deliuerie, specially such as ours this day was, though no more euer should bee done for vs:
but much more due, upon a delivery, specially such as ours this day was, though no more ever should be done for us:
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yet, that we may know, we serue a Lord of great bountie, this shall not be all:
yet, that we may know, we serve a Lord of great bounty, this shall not be all:
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Ouer and aboue our assurance to bee deliuered, toties quoties; we shall not be vnconsidered for our seruice, besides.
Over and above our assurance to be Delivered, Twice How often; we shall not be unconsidered for our service, beside.
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Let our deliuery goe, transeat: He desires no seruice, but for a reward. And so I returne now to the word of our seruice, Text, NONLATINALPHABET. In NONLATINALPHABET, there is NONLATINALPHABET:
Let our delivery go, Transit: He Desires no service, but for a reward. And so I return now to the word of our service, Text,. In, there is:
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And NONLATINALPHABET, is a recompense, or reward. Gods seruice is NONLATINALPHABET Deliuered we were, by Couenant: Of His great bounty: Rewarded we shall be beside.
And, is a recompense, or reward. God's service is Delivered we were, by Covenant: Of His great bounty: Rewarded we shall be beside.
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It is in the very body of the word, (this.) So, here is NONLATINALPHABET and NONLATINALPHABET in our deliuery: And NONLATINALPHABET, in our recompense.
It is in the very body of the word, (this.) So, Here is and in our delivery: And, in our recompense.
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Let one of them, NONLATINALPHABET or NONLATINALPHABET or, if not one of them, both of them preuaile with vs, to see Him serued.
Let one of them, or or, if not one of them, both of them prevail with us, to see Him served.
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And, what shall the reward be? I wil tell you that, and so end. It shalbe the Grand deliuerance in Benedictus, here.
And, what shall the reward be? I will tell you that, and so end. It shall the Grand deliverance in Benedictus, Here.
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As ours of the day was a riddance of vs, from our bodily enemies, for the time;
As ours of the day was a riddance of us, from our bodily enemies, for the time;
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466
and we set in a state of temporal peace, which we haue enioyed euer since:
and we Set in a state of temporal peace, which we have enjoyed ever since:
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So, the finall reward of our seruice shalbe a riddance frō our ghostly a enemies, for euer, that come not with a puffe or blast of Powder,
So, the final reward of our service shall a riddance from our ghostly a enemies, for ever, that come not with a puff or blast of Powder,
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but with a lake of fire and brimstone, the smoke whereof shall ascend foreuermore. To be rid of them,
but with a lake of fire and brimstone, the smoke whereof shall ascend forevermore. To be rid of them,
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and so being rid, to enioy a State, of perfect, of eternall peace, and securitie, without euerfearing more, sine timore, indeed.
and so being rid, to enjoy a State, of perfect, of Eternal peace, and security, without euerfearing more, sine Timore, indeed.
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And, to make it euery way correspondent, for coram ipso, here: it shalbe, coram ipso, there.
And, to make it every Way correspondent, for coram ipso, Here: it shall, coram ipso, there.
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Euen in his presence, in whose presence is the fulnesse of ioy. And for omnibus diebus, here: Even in his presence, in whose presence is the fullness of joy. And for omnibus diebus, Here:
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all the-days of this transitorie, short life, we shall enioy it all the dayes of Heauen. Omnibus diebus? nay omnibus seculis, all the Ages of eternitie. all the-days of this transitory, short life, we shall enjoy it all the days of Heaven. Omnibus diebus? nay omnibus seculis, all the Ages of eternity.
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473
And so, for that, which in Law is held but as a lease of seuen yeeres:
And so, for that, which in Law is held but as a lease of seuen Years:
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haue an euerlasting freehold, in His heauenly Kingdom, there to reape the reward of our Seruice, world without end.
have an everlasting freehold, in His heavenly Kingdom, there to reap the reward of our Service, world without end.
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