A sermon, preached to the Kings Mtie. at Whitehall, 24 Febr. 1625. By Iohn Donne Deane of Saint Pauls, London. And now by his Maiestes [sic] commandment published
And this Raising, and this Sinking, are his Corks, and his Leads, by which God enables vs, whom hee hath made Fishers of Men, to cast out his nets, and draw in your soules.
And this Raising, and this Sinking, Are his Corks, and his Leads, by which God enables us, whom he hath made Fishers of Men, to cast out his nets, and draw in your Souls.
cc d vvg, cc d vvg, vbr po31 n2, cc po31 vvz, p-acp r-crq np1 vvz pno12, ro-crq pns31 vhz vvn n2 pp-f n2, pc-acp vvi av po31 n2, cc vvi p-acp po22 n2.
Haec dicit Dominus, Thus saith the Lord, sayes our Prophet here; And, Semel locutus Deus, duo haec audini, sayes the Prophet Dauid, Once spake the Lord,
Haec dicit Dominus, Thus Says the Lord, Says our Prophet Here; And, Semel Spoken Deus, duo haec audini, Says the Prophet David, Once spoke the Lord,
some heare him twice, some heare him say, There is no such matter, there is no such peremptory Diuorce, there is no such absolute sale, there is no such desperate irremediablenes declard to any particular conscience,
Some hear him twice, Some hear him say, There is no such matter, there is no such peremptory Divorce, there is no such absolute sale, there is no such desperate irremediablenes declared to any particular conscience,
d vvb pno31 av, d vvi pno31 vvi, pc-acp vbz dx d n1, pc-acp vbz dx d j n1, pc-acp vbz dx d j n1, pc-acp vbz dx d j n1 vvn p-acp d j n1,
Some determine it in this, It is true, your Damnation is vnauoydable, but you must blame your selfes, Some extend it to this, There is no such avoidablenes in your damnation,
some determine it in this, It is true, your Damnation is unavoidable, but you must blame your selves, some extend it to this, There is no such avoidablenes in your damnation,
first there is a light showd, there is a warning afforded, of those calamities, that will follow, God begins not at Iudgement, but at Mercie. That Mercy being despisd, It will come to a selling away, venditi estis, you are sold,
First there is a Light showed, there is a warning afforded, of those calamities, that will follow, God begins not At Judgement, but At Mercy. That Mercy being despised, It will come to a selling away, venditi Ye are, you Are sold,
And God may sell vs to sinnes for punishments, God may make future sinnes, the punishments of former. And here may be a Diuorce, a putting away, out of Gods sight and seruice, in any particular soule, and there may be a putting away of your Mother, a withdrawing of Gods spirit from that Church, to whose breasts hee hath applied you.
And God may fell us to Sins for punishments, God may make future Sins, the punishments of former. And Here may be a Divorce, a putting away, out of God's sighed and service, in any particular soul, and there may be a putting away of your Mother, a withdrawing of God's Spirit from that Church, to whose breasts he hath applied you.
cc np1 vmb vvi pno12 p-acp n2 p-acp n2, np1 vmb vvi j-jn n2, dt n2 pp-f j. cc av vmb vbi dt vvb, dt vvg av, av pp-f n2 n1 cc n1, p-acp d j n1, cc pc-acp vmb vbi dt vvg av pp-f po22 n1, dt n-vvg pp-f n2 n1 p-acp d n1, p-acp rg-crq n2 pns31 vhz vvn pn22.
though I dy, it is but poore comfort to me, if I must dye, to be told that I haue killd my selfe) God tells me here, there is no such necessitie, I need not dye;
though I die, it is but poor Comfort to me, if I must die, to be told that I have killed my self) God tells me Here, there is no such necessity, I need not die;
show the bill of Diuorce, sayes he, which makes your case so desperate, and see if I haue not left you wayes of returning to me, show the bill of Sale, which makes your state so irrecouerable,
show the bill of Divorce, Says he, which makes your case so desperate, and see if I have not left you ways of returning to me, show the bill of Sale, which makes your state so irrecoverable,
vvb dt n1 pp-f vvb, vvz pns31, r-crq vvz po22 n1 av j, cc vvb cs pns11 vhb xx vvn pn22 n2 pp-f vvg p-acp pno11, vvb dt n1 pp-f n1, r-crq vvz po22 n1 av j,
First then, for the first branch of the first part, the Ecce, Behold this will fall vpon you, Vpon those words of Dauid, Ecce intenderunt, Ecce parauerunt,
First then, for the First branch of the First part, the Ecce, Behold this will fallen upon you, Upon those words of David, Ecce intenderunt, Ecce parauerunt,
ord av, p-acp dt ord n1 pp-f dt ord n1, dt fw-la, vvb d vmb vvi p-acp pn22, p-acp d n2 pp-f np1, fw-la fw-la, fw-la fw-la,
Saul persecutes Christ in the Christians; Christ meets him vpon the way, speakes to him, strikes him to the ground, telles him vocally, and tels him actually, That he hath vndertaken too hard a worke, in opposing him:
Saul persecutes christ in the Christians; christ meets him upon the Way, speaks to him, strikes him to the ground, tells him vocally, and tells him actually, That he hath undertaken too hard a work, in opposing him:
In Dathan and Abirams case, God may seeme to proceede apace towards Execution, but yet it had all these pauses in arrest of iudgement, & these reprieues before Execution.
In Dathan and Abirams case, God may seem to proceed apace towards Execution, but yet it had all these pauses in arrest of judgement, & these reprieves before Execution.
p-acp np1 cc np1 n1, np1 vmb vvi pc-acp vvi av p-acp n1, cc-acp av pn31 vhd d d n2 p-acp n1 pp-f n1, cc d n2 p-acp n1.
And againe, (which implies that Moses cited them againe) we will not come. Then GOD, vpon their contumacy, when they would stand mute, and not plead, takes a resolution, to consume them, in a Moment ;
And again, (which Implies that Moses cited them again) we will not come. Then GOD, upon their contumacy, when they would stand mute, and not plead, Takes a resolution, to consume them, in a Moment;
cc av, (r-crq vvz d np1 vvd pno32 av) pns12 vmb xx vvi. av np1, p-acp po32 n1, c-crq pns32 vmd vvi j-jn, cc xx vvi, vvz dt n1, pc-acp vvi pno32, p-acp dt n1;
And then, Moses & Aaron returne to petition for thē, O God, the God of the spirits of all flesh, shall one Man sinne, and wilt thou bee wroth with the whole Congregation ;
And then, Moses & Aaron return to petition for them, Oh God, the God of the spirits of all Flesh, shall one Man sin, and wilt thou be wroth with the Whole Congregation;
cc av, np1 cc np1 vvb pc-acp vvi p-acp pno32, uh np1, dt n1 pp-f dt n2 pp-f d n1, vmb crd n1 n1, cc vm2 pns21 vbi j p-acp dt j-jn n1;
For, whether this Iudgement wrapt vp in the text, This selling away, and this putting away, haue relation to the Captiuitie of the Iewes in Babylon, before Christ, or to the Dispertion of the Iewes since Christ, (some Expositors take it one, some the other way) still it is of a future thing:
For, whither this Judgement wrapped up in the text, This selling away, and this putting away, have Relation to the Captivity of the Iewes in Babylon, before christ, or to the Dispersion of the Iewes since christ, (Some Expositors take it one, Some the other Way) still it is of a future thing:
c-acp, cs d n1 vvn a-acp p-acp dt n1, d vvg av, cc d vvg av, vhb n1 p-acp dt n1 pp-f dt npg1 p-acp np1, p-acp np1, cc p-acp dt n1 pp-f dt npg1 p-acp np1, (d n2 vvb pn31 pi, d dt j-jn n1) av pn31 vbz pp-f dt j-jn n1:
In which, as we see, that God alwaies leaues a latitude, between his Sentence, and the Execution, (for that Interim, is Sphaera actiuitatis, the Spheare, in which our Repentance and his Mercy moue,
In which, as we see, that God always leaves a latitude, between his Sentence, and the Execution, (for that Interim, is Sphaera actiuitatis, the Sphere, in which our Repentance and his Mercy move,
p-acp r-crq, c-acp pns12 vvb, cst np1 av vvz dt n1, p-acp po31 n1, cc dt n1, (c-acp d n1, vbz np1 fw-la, dt n1, p-acp r-crq po12 n1 cc po31 n1 vvi,
and this Mercie neglected, the execution is so certaine, so infallible, as that, though this in the Text, be intended for a future Iudgement, a future Captiuitie, a future Dispersion, yet in the Text it is presented as present, nay, more then so, as past, and executed alreadie;
and this Mercy neglected, the execution is so certain, so infallible, as that, though this in the Text, be intended for a future Judgement, a future Captivity, a future Dispersion, yet in the Text it is presented as present, nay, more then so, as past, and executed already;
cc d n1 vvn, dt n1 vbz av j, av j, c-acp d, cs d p-acp dt n1, vbb vvn p-acp dt j-jn n1, dt j-jn n1, dt j-jn n1, av p-acp dt n1 pn31 vbz vvn p-acp j, uh, av-dc cs av, c-acp j, cc vvn av;
All gathers and con-centers it selfe in this, Gods Iudgements and executions are not sodaine, there is alwayes roome for Repentance, and Mercie, but his iudgements and Executions are certaine, there is no roome for Presumption nor Collusion.
All gathers and con-centers it self in this, God's Judgments and executions Are not sudden, there is always room for Repentance, and Mercy, but his Judgments and Executions Are certain, there is no room for Presumption nor Collusion.
d vvz cc j pn31 n1 p-acp d, n2 n2 cc n2 vbr xx j, a-acp vbz av n1 p-acp n1, cc n1, p-acp po31 n2 cc n2 vbr j, a-acp vbz dx n1 p-acp n1 ccx n1.
To pursue then the Holy Ghosts two Metaphors, of selling away, and putting away, First, venditi estis, sayes our Prophet to the Iewes, and to all, Behold, you are sold ; And so they were; sold thrice ouer ; sold by Adam first; sold by themselues euery day;
To pursue then the Holy Ghosts two Metaphors, of selling away, and putting away, First, venditi Ye are, Says our Prophet to the Iewes, and to all, Behold, you Are sold; And so they were; sold thrice over; sold by Adam First; sold by themselves every day;
pc-acp vvi av dt j n2 crd n2, pp-f vvg av, cc vvg av, ord, fw-la fw-la, vvz po12 n1 p-acp dt np2, cc p-acp d, vvb, pn22 vbr vvn; cc av pns32 vbdr; n1 av p-acp; vvn p-acp np1 ord; vvn p-acp px32 d n1;
how cheape were we ? what was Paradise sold for? What was Heauen, what was Mankinde sold for? Immortalitie was sold and what yeares Purchase was that worth? Immortalitie is our Eternitie; God hath another manner of eternitie in him ;
how cheap were we? what was Paradise sold for? What was Heaven, what was Mankind sold for? Immortality was sold and what Years Purchase was that worth? Immortality is our Eternity; God hath Another manner of eternity in him;
and Millions of yeares, multiplied by Millions, make not vp a Minute to this Eternitie, this Immortalitie. When Diues values a droppe of water at so high a price, what would he giue for a Riuer? How poore a Clod of of Earth is a Mannor? how poore an inch, a Shire? how poore a spanne, a Kingdome? how poore a pace, the whole World? and yet how prodigally we sell Paradise, Heauen, Soules, Consciences, Immortalitie, Eternitie, for a few Graines of this Dust? What had Eue for Heauen ;
and Millions of Years, multiplied by Millions, make not up a Minute to this Eternity, this Immortality. When Diues value's a drop of water At so high a price, what would he give for a River? How poor a Clod of of Earth is a Manor? how poor an inch, a Shire? how poor a span, a Kingdom? how poor a pace, the Whole World? and yet how prodigally we fell Paradise, Heaven, Souls, Consciences, Immortality, Eternity, for a few Grains of this Dust? What had Eue for Heaven;
cc crd pp-f n2, vvn p-acp crd, vvb xx a-acp dt n1 p-acp d n1, d n1. c-crq fw-la n2 dt n1 pp-f n1 p-acp av j dt n1, q-crq vmd pns31 vvi p-acp dt n1? c-crq j dt n1 pp-f pp-f n1 vbz dt n1? c-crq j dt n1, dt n1? c-crq j dt j, dt n1? c-crq j dt n1, dt j-jn n1? cc av c-crq av-jn pns12 vvb n1, n1, n2, n2, n1, n1, p-acp dt d n2 pp-f d n1? r-crq vhd np1 p-acp ng1;
What had Adam for Heauen? but a satisfaction that hee had pleasd an Ill wife, as St. Hierome states his fault, that he eate that Fruite, Ne contristaretur Delicias suas, least he should cast her, whom he lou'd so much, into an inordinate deiection;
What had Adam for Heaven? but a satisfaction that he had pleased an Ill wife, as Saint Jerome states his fault, that he eat that Fruit, Ne contristaretur Delicias suas, least he should cast her, whom he loved so much, into an inordinate dejection;
How & how iustly do we cry out against a Man, that hath sold a Towne, or sold an Army. And Adam sold the World. He sold Abraham, and Isaac and Iacob, and all the Patriarchs, and all the Prophets. He sold Peter, and Paul, and both their Regiments, both the glorious Hemispheres of the World, The Iewes, and the Gentiles. He sold Euangelists, and Apostles, and Disciples, and the Disciple whom the Lord loued, & the beloued Mother of the Lord, her selfe, say what they will to the contrary.
How & how justly do we cry out against a Man, that hath sold a Town, or sold an Army. And Adam sold the World. He sold Abraham, and Isaac and Iacob, and all the Patriarchs, and all the prophets. He sold Peter, and Paul, and both their Regiments, both the glorious Hemispheres of the World, The Iewes, and the Gentiles. He sold Evangelists, and Apostles, and Disciples, and the Disciple whom the Lord loved, & the Beloved Mother of the Lord, her self, say what they will to the contrary.
np1 cc c-crq av-j vdb pns12 vvb av p-acp dt n1, cst vhz vvn dt n1, cc vvd dt n1. cc np1 vvn dt n1. pns31 vvd np1, cc np1 cc np1, cc d dt n2, cc d dt n2. pns31 vvd np1, cc np1, cc d po32 n2, d dt j n2 pp-f dt n1, dt np2, cc dt n2-j. pns31 vvd n2, cc n2, cc n2, cc dt n1 ro-crq dt n1 vvd, cc dt vvn n1 pp-f dt n1, po31 n1, vvb r-crq pns32 vmb p-acp dt n-jn.
If Christ had bene conceiud in Originall sinne, hee must haue dyed for himselfe, nay, he could not haue dyed for himselfe, but must haue needed another Sauiour. It is in that Contemplation,
If christ had be conceived in Original sin, he must have died for himself, nay, he could not have died for himself, but must have needed Another Saviour. It is in that Contemplation,
as in the person of a naturall Man, (that euery Man considerd in nature, is sold vnder sinne, but the Supernaturall, the Sanctified Man is not so) yet St. Augustine himselfe, in his latest,
as in the person of a natural Man, (that every Man considered in nature, is sold under sin, but the Supernatural, the Sanctified Man is not so) yet Saint Augustine himself, in his latest,
and grauest Bookes, and particularly in his Retractions, returnes to this sense of these words, That no man, in what measure soeuer Sanctified, can so emancipate himselfe from that Captiuitie, to which Adam hath enthralld him,
and Gravest Books, and particularly in his Retractions, returns to this sense of these words, That no man, in what measure soever Sanctified, can so emancipate himself from that Captivity, to which Adam hath enthralled him,
cc js n2, cc av-j p-acp po31 n2, n2 p-acp d n1 pp-f d n2, cst dx n1, p-acp r-crq n1 av vvn, vmb av vvb px31 p-acp d n1, p-acp r-crq np1 vhz vvn pno31,
but that, as hee is enwrapped in Originall sinne, hee is solde vnder sinne. And both S. Hierome, and S. Ambrose, (both which, seeme in other places, to goe an other way, That onely they are sold vnder sinne, which haue abandond,
but that, as he is enwrapped in Original sin, he is sold under sin. And both S. Jerome, and S. Ambrose, (both which, seem in other places, to go an other Way, That only they Are sold under sin, which have abandoned,
and prostituted themselues to particular sinnes,) doe yet returne to this sense, That because the Embers, the Spaune, the leauen of Origiginall sinne, remaines, by Adams sale, in the best, the best are sold vnder sinne.
and prostituted themselves to particular Sins,) do yet return to this sense, That Because the Embers, the Spaune, the leauen of Original sin, remains, by Adams sale, in the best, the best Are sold under sin.
So the Iewes were, and so were we sold by Adam, to Originall sinne, very cheape; but in the second sale, as wee are sold to actuall, and habituall sinnes, by our selues, cheaper ;
So the Iewes were, and so were we sold by Adam, to Original sin, very cheap; but in the second sale, as we Are sold to actual, and habitual Sins, by our selves, cheaper;
av dt npg1 vbdr, cc av vbdr pns12 vvn p-acp np1, p-acp j-jn n1, j j; p-acp p-acp dt ord n1, c-acp pns12 vbr vvn p-acp j, cc j n2, p-acp po12 n2, jc;
and all this for nothing, for sinne it selfe, for which wee sell our selues, is but a priuation, and priuations are nothing. What fruit had you of those things, whereof you are now ashamed, sayes the Apostle ;
and all this for nothing, for sin it self, for which we fell our selves, is but a privation, and privations Are nothing. What fruit had you of those things, whereof you Are now ashamed, Says the Apostle;
cc d d p-acp pix, p-acp vvb pn31 n1, p-acp r-crq pns12 vvb po12 n2, vbz p-acp dt n1, cc n2 vbr pix. r-crq n1 vhd pn22 pp-f d n2, c-crq pn22 vbr av j, vvz dt n1;
and when the Apostle tells them, they sold themselues for barrennesse and shame, it was for priuations, for nothing. The Adulterer waits for the twy-light, sayes Iob. The Twy-light comes, & serues his turne;
and when the Apostle tells them, they sold themselves for Barrenness and shame, it was for privations, for nothing. The Adulterer waits for the twilight, Says Job The Twilight comes, & serves his turn;
and Debilitie, and Darkenes, and emptinesse, and Absence, are priuations, and priuations are nothing. All the name of Substance or Treasure that sinne takes, is that in the Apostle, The saurizastis Iram Dei, You haue treasurd vp the wrath of God, against the day of wrath :
and Debility, and Darkness, and emptiness, and Absence, Are privations, and privations Are nothing. All the name of Substance or Treasure that sin Takes, is that in the Apostle, The saurizastis Iram Dei, You have treasurd up the wrath of God, against the day of wrath:
cc n1, cc n1, cc n1, cc n1, vbr n2, cc n2 vbr pix. d dt n1 pp-f n1 cc n1 cst n1 vvz, vbz d p-acp dt n1, dt n2 np1 fw-la, pn22 vhb vvn a-acp dt n1 pp-f np1, p-acp dt n1 pp-f n1:
For he giues vs away, casts vs away, deliuers vs ouer, to punishments for sinne, and to sin for punishment; God makes Sinne it selfe his executioner in vs,
For he gives us away, Cast us away, delivers us over, to punishments for sin, and to sin for punishment; God makes Sin it self his executioner in us,
and future sinnes, are the punishments of former. As some Schoolemasters haue vsd that Discipline, to correct the Children of great Persons, whose personall correction they finde reason to forbeare, by correcting other Children in their names, and in their sight, and haue wrought vpon good Natures, that way,
and future Sins, Are the punishments of former. As Some Schoolmasters have used that Discipline, to correct the Children of great Persons, whose personal correction they find reason to forbear, by correcting other Children in their names, and in their sighed, and have wrought upon good Nature's, that Way,
cc j-jn n2, vbr dt n2 pp-f j. p-acp d n2 vhb vvn d n1, pc-acp vvi dt n2 pp-f j n2, rg-crq j n1 pns32 vvb n1 pc-acp vvi, p-acp vvg j-jn n2 p-acp po32 n2, cc p-acp po32 n1, cc vhb vvn p-acp j n2, cst n1,
But when this Discipline preuaild not vpon them, God sold them away, gaue them away, cast them away, in the tempest, in the whirlewinde, in the inundation of his indignation,
But when this Discipline prevailed not upon them, God sold them away, gave them away, cast them away, in the tempest, in the whirlwind, in the inundation of his Indignation,
and scatterd them as so much dust in a windy day, as so many broken strawes vpon a wrought Sea. With one word, One Fiat, (Let there bee a world,) nay with one thought of God cast toward it, (for Gods speaking in the Creation, was but a thinking, ) God made all of Nothing. And is any one rationall Ant, (The wisest Phylosopher is no more) Is any roaring Lyon, (the most ambitious and deuouring Prince is no more) Is any hiue of Bees, (The wisest Councels, and Parliaments are no more) Is any of these so estabishd,
and scattered them as so much dust in a windy day, as so many broken straws upon a wrought Sea. With one word, One Fiat, (Let there bee a world,) nay with one Thought of God cast towards it, (for God's speaking in the Creation, was but a thinking,) God made all of Nothing. And is any one rational Ant, (The Wisest Philosopher is no more) Is any roaring lion, (the most ambitious and devouring Prince is no more) Is any hive of Bees, (The Wisest Counsels, and Parliaments Are no more) Is any of these so estabishd,
cc j-vvn pno32 p-acp av d n1 p-acp dt j n1, c-acp av d j-vvn n2 p-acp dt j-vvn n1 p-acp crd n1, crd n1, (vvb a-acp n1 dt n1,) uh p-acp crd vvd pp-f np1 vvn p-acp pn31, (c-acp ng1 vvg p-acp dt n1, vbds p-acp dt vvg,) np1 vvd d pp-f pix. cc vbz d crd j n1, (dt js n1 vbz av-dx av-dc) vbz d vvg n1, (dt av-ds j cc j-vvg n1 vbz av-dx av-dc) vbz d n1 pp-f n2, (dt js n2, cc n2 vbr av-dx av-dc) vbz d pp-f d av vvn,
as that, that God who by a word, by a thought, made them of nothing, cannot by recalling that word, and withdrawing that thought, in sequestring his Prouidence, reduce them to nothing againe? That Man, that Prince, that State thinks Past-board Canon-proofe, that thinkes Power,
as that, that God who by a word, by a Thought, made them of nothing, cannot by recalling that word, and withdrawing that Thought, in sequestering his Providence, reduce them to nothing again? That Man, that Prince, that State thinks Pasteboard Canon-proof, that thinks Power,
and bid them meet and condense into a plague, a plague that shall not be onely vncureable, vncontrollable, vnexorable, but vndisputable, vnexaminable, vnquestionable;
and bid them meet and condense into a plague, a plague that shall not be only uncurable, uncontrollable, unexorable, but undisputable, unexaminable, unquestionable;
cc vvb pno32 vvi cc j p-acp dt n1, dt n1 cst vmb xx vbi av-j j, j, j, cc-acp j, j, j;
If God sell away a Man, giue him away, giue way to him, by withdrawing his Prouidence, he shall but neede (as the Prophet sayes) Sibilare Muscam, to hisse, to whisper for the Fly, for the Bee, for the Hornet, for Forraigne Incumbrances ;
If God fell away a Man, give him away, give Way to him, by withdrawing his Providence, he shall but need (as the Prophet Says) Sibilare Muscam, to hiss, to whisper for the Fly, for the be, for the Hornet, for Foreign Encumbrances;
for at home, Locusts shall swarme in his Gardens, and Frogs in his bed-chamber, & hailstones, as big as talents, (as they are measured in the Reuelation ) shall breake,
for At home, Locusts shall swarm in his Gardens, and Frogs in his bedchamber, & hailstones, as big as Talents, (as they Are measured in the Revelation) shall break,
For, when God, by the Prophet, offered Dauid, his choise of three Executioners, warre, famine, and pestilence, if all these three had taken hold of him, it had not beene so heauy,
For, when God, by the Prophet, offered David, his choice of three Executioners, war, famine, and pestilence, if all these three had taken hold of him, it had not been so heavy,
p-acp, c-crq np1, p-acp dt n1, vvd np1, po31 n1 pp-f crd n2, n1, n1, cc n1, cs d d crd vhd vvn n1 pp-f pno31, pn31 vhd xx vbn av j,
as when God, had sold him ouer, giuen him away, into the hands of an Executioner in his owne bosome, The studying and the plotting of the prosecution of his sinne. When God made Murther, in the death of Vriah, his Bayliffe, to attach Dauid for his Adultery, And made Blasphemy, in the triumphant Armie of the Gentils, his Bayliffe, to attache Dauid for his Murther, And then made impenitence, and a long sencelesnes in his sinne, his Bayliffe to attach Dauid, for that blasphemy, then was Dauid sold, vnder a dangerous sub-hastation,
as when God, had sold him over, given him away, into the hands of an Executioner in his own bosom, The studying and the plotting of the prosecution of his sin. When God made Murder, in the death of Uriah, his Bailiff, to attach David for his Adultery, And made Blasphemy, in the triumphant Army of the Gentiles, his Bailiff, to attache David for his Murder, And then made impenitence, and a long sencelesnes in his sin, his Bailiff to attach David, for that blasphemy, then was David sold, under a dangerous subhastation,
Nor hath the Holy Ghost any where exprest a more vehement commination, then that vpon Ierusalem, (as the vulgat reades that place) Iniquitatem, Iniquitatem, Iniquitatem ponam eam ;
Nor hath the Holy Ghost any where expressed a more vehement commination, then that upon Ierusalem, (as the Vulgate reads that place) Iniquitatem, Iniquitatem, Iniquitatem Ponam eam;
ccx vhz dt j n1 d c-crq vvn dt av-dc j n1, av cst p-acp np1, (c-acp dt vvd vvz d n1) fw-la, fw-la, fw-la fw-la fw-la;
Which is not Gods multiplying of punishments for sin, but his multiplying of sin it selfe vpon them, till he had made them all Iniquity, all sin. For this is, (in a great part) that which the Apostle calls, Gods giuing ouer to a reprobate sence ;
Which is not God's multiplying of punishments for since, but his multiplying of sin it self upon them, till he had made them all Iniquity, all since. For this is, (in a great part) that which the Apostle calls, God's giving over to a Reprobate sense;
And here in the way, we consider first Dimissam animam, Gods putting away of the Daughter, of any particular soule. And his putting away of such a soule, is his leauing of that soule to it selfe;
And Here in the Way, we Consider First Dimissam animam, God's putting away of the Daughter, of any particular soul. And his putting away of such a soul, is his leaving of that soul to it self;
cc av p-acp dt n1, pns12 vvb ord np1 fw-la, n2 vvg av pp-f dt n1, pp-f d j n1. cc po31 vvg av pp-f d dt n1, vbz po31 vvg pp-f d n1 p-acp pn31 n1;
It is the heighth of his indignation, O people laden with iniquity, why should ye be smitten any more? Why should I study your recouery any longer? Vox est animi non habentis in promptu, quid statuat, et desperantis salutem;
It is the height of his Indignation, Oh people laden with iniquity, why should you be smitten any more? Why should I study your recovery any longer? Vox est animi non habentis in promptu, quid statuat, et desperantis salutem;
Though thou mayest haue some tincture of a precious mettall, fortune, power, valour, wisedome, yet Refuse siluer shalt thou be, and more, Refuse mettall shall men call thee, (for Men are often worse,
Though thou Mayest have Some tincture of a precious mettle, fortune, power, valour, Wisdom, yet Refuse silver shalt thou be, and more, Refuse mettle shall men call thee, (for Men Are often Worse,
cs pns21 vm2 vhi d n1 pp-f dt j n1, n1, n1, n1, n1, av vvb n1 vm2 pns21 vbi, cc av-dc, vvb n1 vmb n2 vvi pno21, (c-acp n2 vbr av av-jc,
So these imaginary Churches, that will receiue no light from Antiquitie, nor Primitiue formes, GOD leaues to themselues, and they crumble into Conuenticles :
So these imaginary Churches, that will receive no Light from Antiquity, nor Primitive forms, GOD leaves to themselves, and they crumble into Conventicles:
av d j n2, cst vmb vvi dx n1 p-acp n1, ccx j n2, np1 vvz p-acp px32, cc pns32 vvb p-acp n2:
And that Church, which will needes be the Forme to all Churches, God leaues to her selfe, to her owne Traditions, and Shee swells into tumors, and vlcers, and blisters.
And that Church, which will needs be the Form to all Churches, God leaves to her self, to her own Traditions, and She Swells into tumors, and ulcers, and blisters.
cc cst n1, r-crq vmb av vbi dt n1 p-acp d n2, np1 vvz p-acp po31 n1, p-acp po31 d n2, cc pns31 vvz p-acp n2, cc n2, cc n2.
Men blemished in their Opinions, in their Doctrine, blemishd in their Lifes, in their Conuersation, are admitted to Sacrifice at Gods Altar. Then followes that which is complaind of in Ieroboams time, The lowest of the People,
Men blemished in their Opinions, in their Doctrine, blemishd in their Life's, in their Conversation, Are admitted to Sacrifice At God's Altar. Then follows that which is complained of in Ieroboams time, The lowest of the People,
Madde, as Saint Hierome translates that word, Arreptitius, possest; possest with an aery spirit of ambition, and an Earthly Spirit of Seruilitie, And a watrie Spirit of Irresolution, and dispossest of the true Spirit of Holy fire, the Zeale of the exaltation of Gods glory. There is a Curse in remoouing but the Can•lesticke ;
Mad, as Saint Jerome translates that word, Arreptitious, possessed; possessed with an aery Spirit of ambition, and an Earthly Spirit of Servility, And a watery Spirit of Irresolution, and dispossessed of the true Spirit of Holy fire, the Zeal of the exaltation of God's glory. There is a Curse in removing but the Can•lesticke;
That the Light shall not bee in that eminency, and euidence, that becomes it, but that some faint shadowes, some Corner Disguises, some Temporizings, some Modifications must be admitted.
That the Light shall not be in that eminency, and evidence, that becomes it, but that Some faint shadows, Some Corner Disguises, Some Temporizings, Some Modifications must be admitted.
cst dt j vmb xx vbi p-acp d n1, cc n1, cst vvz pn31, cc-acp cst d j n2, d n1 n2, d n2-vvg, d n2 vmb vbi vvn.
For, If the light that is in thee bee darkenesse, how great is that darkenesse? This is that Potestas tenebrarum, when power is put into their hands, who are possest with this darkenesse. And this is that Procella tenebrarum, The storme of darkenesse, The blackenesse of Darkenesse, (as we Translate it) when darkenes, & power, and passion meete in one Man. And to these fearefull heights may the sinnes of the Children bring the Mother, That that Church, which now enioyes so aboundantly Truth and Vnitie, may bee poysoned with Heresie, and wounded with Schisme, and yet GOD bee free from all imputation of Tyranny. And so wee haue done with all those peeces which constitute our First Part, Gods Dischardge ;
For, If the Light that is in thee be darkness, how great is that darkness? This is that Potestas tenebrarum, when power is put into their hands, who Are possessed with this darkness. And this is that Procella tenebrarum, The storm of darkness, The blackness of Darkness, (as we Translate it) when darkness, & power, and passion meet in one Man. And to these fearful heights may the Sins of the Children bring the Mother, That that Church, which now enjoys so abundantly Truth and Unity, may be poisoned with Heresy, and wounded with Schism, and yet GOD be free from all imputation of Tyranny. And so we have done with all those Pieces which constitute our First Part, God's Discharge;
c-acp, cs dt n1 cst vbz p-acp pno21 vbb n1, c-crq j vbz d n1? d vbz cst fw-la fw-la, c-crq n1 vbz vvn p-acp po32 n2, r-crq vbr vvn p-acp d n1. cc d vbz cst np1 fw-la, dt n1 pp-f n1, dt n1 pp-f n1, (c-acp pns12 vvb pn31) c-crq n1, cc n1, cc n1 vvi p-acp crd n1 cc p-acp d j n2 vmb dt n2 pp-f dt n2 vvb dt n1, cst d n1, r-crq av vvz av av-j n1 cc n1, vmb vbi vvn p-acp n1, cc vvn p-acp n1, cc av np1 vbi j p-acp d n1 pp-f n1. cc av pns12 vhb vdn p-acp d d n2 r-crq vvb po12 ord n1, n2 vvb;
And his Iustice, in his Proceeding, though after wee bee solde cheape by Adam, to Originall sinne, (So Saint Paul sayes, He was sold vnder sinne, ) And Cheaper by our selues, to actuall sinnes, for Nothing, for Priuations, (So the Prophet told Ahab that hee was sold to sinne, ) God also Sell vs away, Cast vs away, To Punishments for sinnes, (So hee did the Israelites, ) and then to sinnes for punishments, (So hee did Dauid, and so hee did Ierusalem, ) and though hee come to a Diuorce, of Daughter and Mother, of our Soules in particular,
And his justice, in his Proceeding, though After we be sold cheap by Adam, to Original sin, (So Saint Paul Says, He was sold under sin,) And Cheaper by our selves, to actual Sins, for Nothing, for Privations, (So the Prophet told Ahab that he was sold to sin,) God also Fell us away, Cast us away, To Punishments for Sins, (So he did the Israelites,) and then to Sins for punishments, (So he did David, and so he did Ierusalem,) and though he come to a Divorce, of Daughter and Mother, of our Souls in particular,
That, not disputing what God, of his absolute power might doe, nor what by his vnreueald Decree hee hath done, God hath not allowd me, nor thee, nor any to conclude against our selues, a necessity of perishing.
That, not disputing what God, of his absolute power might do, nor what by his unrevealed decree he hath done, God hath not allowed me, nor thee, nor any to conclude against our selves, a necessity of perishing.
But, all the Lent, wee prepare Men for the Sacrament. And, as Casuists, we say, Sacramentum, & articulus Mortis aequiparantur, We consider a Man, at the Sacrament, as at his death-bed :
But, all the Lent, we prepare Men for the Sacrament. And, as Casuists, we say, Sacramentum, & articulus Mortis aequiparantur, We Consider a Man, At the Sacrament, as At his deathbed:
and, vpon our Death-beds, wee are likelyer to be attempted with sinnes of Deiection, then of presumption. And so, (though in a Court, ) if you will be content to thinke of a death-bed in a Court, (and God hath taken wayes, to awaken those thoughts in you) it may be pertinent,
and, upon our Deathbeds, we Are likelier to be attempted with Sins of Dejection, then of presumption. And so, (though in a Court,) if you will be content to think of a deathbed in a Court, (and God hath taken ways, to awaken those thoughts in you) it may be pertinent,
and seasonable, to establish you now, against those deiections, and diffidences, which may offer at you then. Tis true then, there may be a selling, there may be a putting away, but hath not God reserued to himselfe a power of reuocation in both, in all cases? Audisti repudium, Crede coniugium, Is sweetly,
and seasonable, to establish you now, against those dejections, and diffidences, which may offer At you then. This true then, there may be a selling, there may be a putting away, but hath not God reserved to himself a power of revocation in both, in all cases? Audisti repudium, Crede Marriage, Is sweetly,
cc j, pc-acp vvi pn22 av, p-acp d n2, cc n2, r-crq vmb vvi p-acp pn22 av. pn31|vbz j av, pc-acp vmb vbi dt vvg, a-acp vmb vbi dt vvg av, cc-acp vhz xx np1 vvn p-acp px31 dt n1 pp-f n1 p-acp d, p-acp d n2? fw-la fw-la, fw-la fw-la, vbz av-j,
and safely said by St. Ambrose: As often as thy thoughts fall vpon a fearefulnesse of a Diuorce from thy God, establish thy selfe with that comfort, of a Mariage to thy God;
and safely said by Saint Ambrose: As often as thy thoughts fallen upon a fearfulness of a Divorce from thy God, establish thy self with that Comfort, of a Marriage to thy God;
Why will Zion say so? sayes God. Can Zion say, My Lord, my Lord, hath forgotten mee? Can shee remember that GOD is hers, and not thinke that shee is his? Can shee remember him, and thinke that hee hath forgotten her? Can Zion retaine her bowels of piety,
Why will Zion say so? Says God. Can Zion say, My Lord, my Lord, hath forgotten me? Can she Remember that GOD is hers, and not think that she is his? Can she Remember him, and think that he hath forgotten her? Can Zion retain her bowels of piety,
q-crq vmb np1 vvb av? vvz np1. vmb np1 vvb, po11 n1, po11 n1, vhz vvn pno11? vmb pns31 vvi cst np1 vbz png31, cc xx vvi d pns31 vbz po31? vmb pns31 vvb pno31, cc vvb d pns31 vhz vvn pno31? vmb np1 vvi po31 n2 pp-f n1,
what he did for Zion her selfe in Aegipt, but hee carries her home to her owne breast, and her owne Cradle, and onely askes her that question, Can a Mother forget her sucking Childe? And hee stayes not her answere,
what he did for Zion her self in Egypt, but he carries her home to her own breast, and her own Cradle, and only asks her that question, Can a Mother forget her sucking Child? And he stays not her answer,
r-crq pns31 vdd p-acp np1 po31 n1 p-acp np1, p-acp pns31 vvz pno31 av-an p-acp po31 d n1, cc po31 d n1, cc av-j vvz po31 d n1, vmb dt n1 vvi po31 j-vvg n1? cc pns31 vvz xx po31 n1,
Can GOD doe it? Did GOD euer doe it? Did he euer put away without possibility of reassuming? when? where? whom? Israel? the ten Tribes? Yet euen to them, sayes Ieremy, After they had done all this, GOD said, turne vnto me, and they would not turne:
Can GOD do it? Did GOD ever do it? Did he ever put away without possibility of reassuming? when? where? whom? Israel? the ten Tribes? Yet even to them, Says Ieremy, After they had done all this, GOD said, turn unto me, and they would not turn:
vmb np1 vdb pn31? vdd np1 av vdb pn31? vdd pns31 av vvd av p-acp n1 pp-f vvg? q-crq? q-crq? qo-crq? np1? dt crd n2? av av-j p-acp pno32, vvz np1, c-acp pns32 vhd vdn d d, np1 vvd, vvb p-acp pno11, cc pns32 vmd xx vvi:
And then, God put her away, and sent her a bill of Diuorce, and neuer re-assumd her, neuer brought backe the ten Tribes from their dispersion. Tis true, in a whole and entire body, GOD neuer brought them backe,
And then, God put her away, and sent her a bill of Divorce, and never reassumed her, never brought back the ten Tribes from their dispersion. This true, in a Whole and entire body, GOD never brought them back,
cc av, np1 vvd pno31 av, cc vvd pno31 dt n1 pp-f n1, cc av-x j po31, av-x vvd av dt crd n2 p-acp po32 n1. pn31|vbz j, p-acp dt j-jn cc j n1, np1 av-x vvd pno32 av,
for, from that place of Ezra, where there is an entire number in grosse exhibited of all that returnd from Babylon, and then the particular Numbers also exhibited, of the Tribes and families that returnd,
for, from that place of Ezra, where there is an entire number in gross exhibited of all that returned from Babylon, and then the particular Numbers also exhibited, of the Tribes and families that returned,
p-acp, p-acp d n1 pp-f np1, c-crq pc-acp vbz dt j n1 p-acp j vvn pp-f d cst vvd p-acp np1, cc av dt j n2 av vvn, pp-f dt n2 cc n2 cst vvd,
and conclude probably, that those Supernumerary thousands, which are inuolued in the generall Number, and are not compris'd in the particulars, were such,
and conclude probably, that those Supernumerary thousands, which Are involved in the general Number, and Are not comprised in the particulars, were such,
cc vvb av-j, cst d j crd, r-crq vbr vvn p-acp dt j n1, cc vbr xx vvn p-acp dt n2-j, vbdr d,
who are so often said neuer to haue return'd, because in a body, & Magistracy of their own, otherwise then as they incorporated them selues in Iudah, they neuer returnd:
who Are so often said never to have returned, Because in a body, & Magistracy of their own, otherwise then as they incorporated them selves in Iudah, they never returned:
r-crq vbr av av vvd av-x pc-acp vhi vvn, c-acp p-acp dt n1, cc n1 pp-f po32 d, av av c-acp pns32 vvn pno32 n2 p-acp np1, pns32 av-x vvd:
but if they could perswade mee one halfe, that Traian, or that the Deuill came to Repentance in hell, I should not be hard, in beleeuing the other halfe, that they might be deliuered out of hell. What meane you, sayes God Almighty, that yee, vse this Prouerbe, The Fathers haue eate soure herbes, and the childrens teeth are set on edge? Doe ye meane, that because your Fathers haue sinn'd, you must perish? Why neither his parents haue sinn'd,
but if they could persuade me one half, that Trajan, or that the devil Come to Repentance in hell, I should not be hard, in believing the other half, that they might be Delivered out of hell. What mean you, Says God Almighty, that ye, use this Proverb, The Father's have eat sour herbs, and the Children's teeth Are Set on edge? Do you mean, that Because your Father's have sinned, you must perish? Why neither his Parents have sinned,
If therefore thy tender Conscience, and thy startling Soule, mis-imagine the hearing of that voice, Depart thou sinner, a voyce of Diuorce, a voyce that bidds thee, goe, Say thou with Peter, to his and thy Sauiour, Domine quo Ibimus? Lord whither shall I goe? thou hast the Word of Eternall life,
If Therefore thy tender Conscience, and thy startling Soul, mis-imagine the hearing of that voice, Depart thou sinner, a voice of Divorce, a voice that bids thee, go, Say thou with Peter, to his and thy Saviour, Domine quo Ibimus? Lord whither shall I go? thou hast the Word of Eternal life,
And that Christ, the Sonne of the liuing GOD, will call thee backe, and call backe his owne VVord, and finde Error, holy Error, occasion of repenting his owne proceeding, in his Bill of Diuorce ;
And that christ, the Son of the living GOD, will call thee back, and call back his own Word, and find Error, holy Error, occasion of repenting his own proceeding, in his Bill of Divorce;
cc cst np1, dt n1 pp-f dt j-vvg np1, vmb vvi pno21 av, cc vvb av po31 d n1, cc vvi n1, j n1, n1 pp-f vvg po31 d n-vvg, p-acp po31 n1 pp-f n1;
First then, Vbi libellus, where is this Bill, vpon what doe yee ground this ielousie and suspition in God, that hee should Diuorce you? First, it is in the Originall, Sepher ;
First then, Vbi Libellus, where is this Bill, upon what do ye ground this jealousy and suspicion in God, that he should Divorce you? First, it is in the Original, book;
ord av, fw-la fw-la, q-crq vbz d n1, p-acp q-crq vdb pn22 vvi d n1 cc n1 p-acp np1, cst pns31 vmd vvi pn22? ord, pn31 vbz p-acp dt j-jn, n1;
That which must try thee is the whole Booke, the tenor and purpose, the Scope and intention of GOD in his Scriptures. His Booke is a Testament; and in the Testament, the Testator is dead, and dead for thee;
That which must try thee is the Whole Book, the tenor and purpose, the Scope and intention of GOD in his Scriptures. His Book is a Testament; and in the Testament, the Testator is dead, and dead for thee;
cst r-crq vmb vvi pno21 vbz dt j-jn n1, dt n1 cc n1, dt n1 cc n1 pp-f np1 p-acp po31 n2. po31 n1 vbz dt n1; cc p-acp dt n1, dt n1 vbz j, cc j p-acp pno21;
euerie where his Scriptures abound with the notions of Loue, of Spouse, and Husband, and Marriadge Songs, and Marriadge Supper, and Marriadge-Bedde. But for words of Separation, and Diuorce, of Spirituall Diuorce for euer, of any soule formerly taken in Marriadge, this very word Diuorce, is but twice read in the Scriptures ; once in this Text ; and heere God dis-auowes it;
every where his Scriptures abound with the notions of Love, of Spouse, and Husband, and Marriage Songs, and Marriage Supper, and Marriadge-Bedde. But for words of Separation, and Divorce, of Spiritual Divorce for ever, of any soul formerly taken in Marriage, this very word Divorce, is but twice read in the Scriptures; once in this Text; and Here God disavows it;
d c-crq po31 n2 vvb p-acp dt n2 pp-f n1, pp-f n1, cc n1, cc n1 n2, cc n1 n1, cc n1. cc-acp p-acp n2 pp-f n1, cc vvb, pp-f j n1 p-acp av, pp-f d n1 av-j vvn p-acp n1, d j n1 n1, vbz p-acp av vvb p-acp dt n2; a-acp p-acp d n1; cc av np1 j pn31;
Surely a good Spirit mooued our last Translators of the Bible, to depart from all Translations which were before them, in reading that place of Malachi thus, The Lord the God of Israel saith, that hee hates putting away.
Surely a good Spirit moved our last Translators of the bible, to depart from all Translations which were before them, in reading that place of Malachi thus, The Lord the God of Israel Says, that he hates putting away.
np1 dt j n1 vvn po12 ord n2 pp-f dt n1, pc-acp vvi p-acp d n2 r-crq vbdr p-acp pno32, p-acp vvg d n1 pp-f np1 av, dt n1 dt n1 pp-f np1 vvz, cst pns31 vvz vvg av.
Whereas all other Translations, both Vulgat, and Vulgar, And in Vulgar, and in Holy Tongues, The Septuagint, the Chalde, all, read that place thus, If a man hate her, let him put her away, (which induced a facility of diuorces ) our Translators thought it more conformable to the Originall, and to the wayes of God, to read it thus, The Lord the God of Israel saith, that hee hates putting away.
Whereas all other Translations, both Vulgate, and vulgar, And in vulgar, and in Holy Tongues, The septuagint, the Chaldea, all, read that place thus, If a man hate her, let him put her away, (which induced a facility of divorces) our Translators Thought it more conformable to the Original, and to the ways of God, to read it thus, The Lord the God of Israel Says, that he hates putting away.
cs d j-jn n2, d vvd, cc j, cc p-acp j, cc p-acp j n2, dt n1, dt np1, d, vvb d n1 av, cs dt n1 vvb pno31, vvb pno31 vvd pno31 av, (r-crq vvd dt n1 pp-f vvz) po12 n2 vvd pn31 n1 j p-acp dt j-jn, cc p-acp dt n2 pp-f np1, pc-acp vvi pn31 av, dt n1 dt n1 pp-f np1 vvz, cst pns31 vvz vvg av.
though you haue no Merits of your own, come, and dilate your measures, and fill them according to that dilatation, with the merits of Christ Iesus. There is a venite et reuertimini, Come,
though you have no Merits of your own, come, and dilate your measures, and fill them according to that dilatation, with the merits of christ Iesus. There is a venite et Revertimini, Come,
as long as wee are in this world, God hates putting away. And therefore God calls for the bill, and God calls the bill a booke, that thou mightst not vexe thy soule, with mistaken sentences, but relie vpon the establishment of Gods purpose in the whole booke, which is that he hates putting away.
as long as we Are in this world, God hates putting away. And Therefore God calls for the bill, and God calls the bill a book, that thou Mightest not vex thy soul, with mistaken sentences, but rely upon the establishment of God's purpose in the Whole book, which is that he hates putting away.
c-acp av-j c-acp pns12 vbr p-acp d n1, np1 vvz vvg av. cc av np1 vvz p-acp dt n1, cc np1 vvz dt vvb dt n1, cst pns21 vmd2 xx vvi po21 n1, p-acp j-vvn n2, p-acp vvi p-acp dt n1 pp-f npg1 n1 p-acp dt j-jn n1, r-crq vbz d pns31 vvz vvg av.
If the euidence pressed by thine owne pressures, heighthned by thine owne deiections, exalted by thine owne sinking, grow strong against thee, that thou canst not quench the iealousie, nor deuest the scruple of such a Diuorce, doe but consider, who should occasion, who should enduce it;
If the evidence pressed by thine own pressures, heightened by thine own dejections, exalted by thine own sinking, grow strong against thee, that thou Canst not quench the jealousy, nor devest the scruple of such a Divorce, do but Consider, who should occasion, who should induce it;
cs dt n1 j-vvn p-acp po21 d n2, vvn p-acp po21 d n2, vvn p-acp po21 d vvg, vvb j p-acp pno21, cst pns21 vm2 xx vvi dt n1, ccx vvb dt n1 pp-f d dt vvb, vdb p-acp vvi, r-crq vmd vvi, r-crq vmd vvi pn31;
It must be God, or thy selfe: Though the Iewes put away their wiues, not onely for the wiues fault, but for the husbands frowardnesse, thou hast had too good experience of Gods patience, to charge him with that:
It must be God, or thy self: Though the Iewes put away their wives, not only for the wives fault, but for the Husbands frowardness, thou hast had too good experience of God's patience, to charge him with that:
pn31 vmb vbi np1, cc po21 n1: cs dt npg1 vvd av po32 n2, xx av-j p-acp dt ng1 n1, p-acp p-acp dt ng1 n1, pns21 vh2 vhd av j n1 pp-f n2 n1, pc-acp vvi pno31 p-acp d:
Releeue thy selfe by reflecting vpon some of those circumstances, Essentiall circumstances, which were required in their bills of Diuorce, and without which, those bills were voyde,
Relieve thy self by reflecting upon Some of those Circumstances, Essential Circumstances, which were required in their bills of Divorce, and without which, those bills were void,
vvb po21 n1 p-acp vvg p-acp d pp-f d n2, j n2, r-crq vbdr vvn p-acp po32 n2 pp-f vvb, cc p-acp r-crq, d n2 vbdr j,
yet in the ordinarie practise of the Iewes abroad, and in the bookes of formes and precedents, which their Rabbins haue collected, wee haue them expressed.
yet in the ordinary practice of the Iewes abroad, and in the books of forms and precedents, which their Rabbis have collected, we have them expressed.
av p-acp dt j n1 pp-f dt npg1 av, cc p-acp dt n2 pp-f n2 cc n2, r-crq po32 n2 vhb vvn, pns12 vhb pno32 vvn.
but he must goe to a Scribe, to a publique Notary, to an authorizd Officer. Vbi iste libellus? Where is this bill of thy Diuorce ? Thou must not looke for it, in Gods bed-chamber, in his vnreueal'd Decrees in heauen,
but he must go to a Scribe, to a public Notary, to an authorizd Officer. Vbi iste Libellus? Where is this bill of thy Divorce? Thou must not look for it, in God's bedchamber, in his unrevealed Decrees in heaven,
Vbi est libellus? Consider the bill, that is, the booke of God, and see if it be not full of such protestations, Viuo ego, As I liue, saith the Lord, I would not the death of any sinner, nor the departing of any soule.
Vbi est Libellus? Consider the bill, that is, the book of God, and see if it be not full of such protestations, Viuo ego, As I live, Says the Lord, I would not the death of any sinner, nor the departing of any soul.
fw-la fw-la fw-la? vvb dt n1, cst vbz, dt n1 pp-f np1, cc vvb cs pn31 vbb xx j pp-f d n2, fw-la fw-la, c-acp pns11 vvb, vvz dt n1, pns11 vmd xx dt n1 pp-f d n1, ccx dt n-vvg pp-f d n1.
So also these bills must be well testified, with vnreproachable witnesses; Vbi iste libellus? Hath thy bill such witnesses ? who be they? Inordinate deiection of spirit, irreligious sadnesse;
So also these bills must be well testified, with unreproachable Witnesses; Vbi iste Libellus? Hath thy bill such Witnesses? who be they? Inordinate dejection of Spirit, irreligious sadness;
av av d n2 vmb vbi av vvd, p-acp j n2; fw-la fw-la fw-la? vhz po21 vvb d n2? q-crq vbb pns32? j n1 pp-f n1, j n1;
but that he hath thrust death vpon thee, there is no witnesse. Thy conscience is a thousand witnesses? It is, that thou hast committed a thousand sinnes;
but that he hath thrust death upon thee, there is no witness. Thy conscience is a thousand Witnesses? It is, that thou hast committed a thousand Sins;
but of an eternall decree of thy diuorce, thy conscience, (thus misinformd can be no witnesse, for thou wast not call'd to the making of those decrees. Those Bills were also to be authentically seald: Vbi iste Libellus? Hath thy imaginary Bill of Diuorce, and euerlasting seperation from GOD, any Seale from him? GOD hath giuen thee Seales of his Mercie, in both his Sacraments ;
but of an Eternal Decree of thy divorce, thy conscience, (thus misinformd can be no witness, for thou wast not called to the making of those decrees. Those Bills were also to be authentically sealed: Vbi iste Libellus? Hath thy imaginary Bill of Divorce, and everlasting separation from GOD, any Seal from him? GOD hath given thee Seals of his Mercy, in both his Sacraments;
cc-acp pp-f dt j vvb pp-f po21 vvb, po21 n1, (av vvn vmb vbi dx vvi, c-acp pns21 vbd2s xx vvn p-acp dt n-vvg pp-f d n2. d n2 vbdr av pc-acp vbi av-j vvd: fw-la fw-la fw-la? vhz po21 j n1 pp-f n1, cc j n1 p-acp np1, d vvi p-acp pno31? np1 vhz vvn pno21 vvz pp-f po31 n1, p-acp d po31 n2;
Seales in the participation of the candor and innocencie of his Sonne, in thy Baptisme, and Seales in the participation of his Body and Bloud, in the other;
Seals in the participation of the candor and innocence of his Son, in thy Baptism, and Seals in the participation of his Body and Blood, in the other;
vvz p-acp dt n1 pp-f dt n1 cc n1 pp-f po31 n1, p-acp po21 n1, cc vvz p-acp dt n1 pp-f po31 n1 cc n1, p-acp dt j-jn;
or may bee to vs, who may see thine Ende, an Euidence, a Seale, of Eternall Reprobation, or of finall Seperation. Almightie God blesse vs all, from all these in our selues;
or may be to us, who may see thine End, an Evidence, a Seal, of Eternal Reprobation, or of final Separation. Almighty God bless us all, from all these in our selves;
cc vmb vbi p-acp pno12, r-crq vmb vvi po21 vvb, dt n1, dt vvi, pp-f j n1, cc pp-f j n1. j-jn np1 vvb pno12 d, p-acp d d p-acp po12 n2;
but his blessed Spirit blesse vs to, from making any of these, when hee, in his vnsearchable wayes, to his vnsearchable endes, shall suffer them to fall vpon any other, seales of such Seperation in them.
but his blessed Spirit bless us to, from making any of these, when he, in his unsearchable ways, to his unsearchable ends, shall suffer them to fallen upon any other, Seals of such Separation in them.
The Sonne and Daughter of such, and such, and such. Vbi iste Libellus? Findst thou in thy Bill, the three Descents, the three Generations, (if we may so say) of thy God ? A Holy Ghost proceeding from a Sonne, And a Sonne begott•en by a Father? Findest thou the God of thy Consolation, the God of thy Redemption, the God of thy Creation, and canst thou produce a God of Diuorce, of Separation, out of these? Findest thou thine own three Descents, as thou wast the Son of Dust, of Nothing, And the Sonne of Adam, reduced to nothing,
The Son and Daughter of such, and such, and such. Vbi iste Libellus? Findest thou in thy Bill, the three Descents, the three Generations, (if we may so say) of thy God? A Holy Ghost proceeding from a Son, And a Son begott•en by a Father? Findest thou the God of thy Consolation, the God of thy Redemption, the God of thy Creation, and Canst thou produce a God of Divorce, of Separation, out of these? Findest thou thine own three Descents, as thou wast the Son of Dust, of Nothing, And the Son of Adam, reduced to nothing,
dt n1 cc n1 pp-f d, cc d, cc d. fw-la fw-la fw-la? vv2 pns21 p-acp po21 n1, dt crd n2, dt crd n2, (cs pns12 vmb av vvi) pp-f po21 np1? dt j n1 vvg p-acp dt n1, cc dt n1 vvn p-acp dt n1? vv2 pns21 dt np1 pp-f po21 n1, dt np1 pp-f po21 n1, dt np1 pp-f po21 n1, cc vm2 pns21 vvi dt np1 pp-f vvb, pp-f n1, av pp-f d? vv2 pns21 po21 d crd n2, c-acp pns21 vbd2s dt n1 pp-f n1, pp-f pix, cc dt n1 pp-f np1, vvn p-acp pix,
And then the Sonne of God in Christ, in whom thou art all things; and canst thou thinke that that GOD who married thee in the honse of dust, and marryed thee in the house of infirmitie,
And then the Son of God in christ, in whom thou art all things; and Canst thou think that that GOD who married thee in the House of dust, and married thee in the house of infirmity,
cc av dt n1 pp-f np1 p-acp np1, p-acp ro-crq pns21 vb2r d n2; cc vm2 pns21 vvi cst d np1 r-crq vvd pno21 p-acp dt n1 pp-f n1, cc vvn pno21 p-acp dt n1 pp-f n1,
and Diuorcd thee not then, (hee made thee not no Creature, nor hee made thee not no Man, ) hauing now marryed thee in the House of Power, and of Peace, in the body of his Sonne, the Church, will now Diuorce thee? Lastly, to ende this consideration of Diuorces, If the Bill were interlinde, or blotted, or dropt, the Bill was voyd.
and Divorced thee not then, (he made thee not no Creature, nor he made thee not no Man,) having now married thee in the House of Power, and of Peace, in the body of his Son, the Church, will now Divorce thee? Lastly, to end this consideration of Divorces, If the Bill were interlinde, or blotted, or dropped, the Bill was void.
cc vvn pno21 xx av, (pns31 vvd pno21 xx dx n1, ccx pns31 vvd pno21 xx dx n1,) vhg av vvn pno21 p-acp dt n1 pp-f n1, cc pp-f n1, p-acp dt n1 pp-f po31 n1, dt n1, vmb av vvi pno21? ord, pc-acp vvi d n1 pp-f n2, cs dt vvb vbdr j, cc vvn, cc vvd, dt n1 vbds j.
Vbi Libellus? What place of Scripture soeuer thou pretend, that place is enterlinde; enterlinde by the Spirit of God himselfe, with Conditions, and Limitations, and Prouisions, If thou repent, If thou returne;
Vbi Libellus? What place of Scripture soever thou pretend, that place is enterlinde; enterlinde by the Spirit of God himself, with Conditions, and Limitations, and Provisions, If thou Repent, If thou return;
And through that Spectacle, the bloud of thy Sauiour, looke vpon that Bill, and thou shalt see, that that Bill was nayld to the Crosse when he was naylde,
And through that Spectacle, the blood of thy Saviour, look upon that Bill, and thou shalt see, that that Bill was nailed to the Cross when he was naylde,
cc p-acp d n1, dt n1 pp-f po21 n1, vvb p-acp d n1, cc pns21 vm2 vvi, cst d vvb vbds vvd p-acp dt p-acp c-crq pns31 vbds vvn,
and torne when his body was torne, and that hath cancelld the bill. Oppresse not thy selfe with what GOD may doe, of his absolute power, God hath no where told thee, that hee hath done any such thing as an ouertender Conscience may mis-imagine, from this Metaphore of Diuorcing, nor from the other, (which beggs leaue for one word, by way of Conclusion ) Selling away; Which of my Creditors is it, to whom I haue sold you?
and torn when his body was torn, and that hath canceled the bill. Oppress not thy self with what GOD may do, of his absolute power, God hath no where told thee, that he hath done any such thing as an overtender Conscience may mis-imagine, from this Metaphor of Divorcing, nor from the other, (which begs leave for one word, by Way of Conclusion) Selling away; Which of my Creditors is it, to whom I have sold you?
As Christ in his Parable comprehends all excuses, and all backwardnesses in the following of him, in those two, Marriage and Purchasing, (for one had bought Land and stocke,
As christ in his Parable comprehends all excuses, and all backwardnesses in the following of him, in those two, Marriage and Purchasing, (for one had bought Land and stock,
p-acp np1 p-acp po31 n1 vvz d n2, cc d n2 p-acp dt vvg pp-f pno31, p-acp d crd, n1 cc vvg, (c-acp pi vhd vvn n1 cc n1,
For who can giue so much as he payd? Doe yee thus requite the Lord, O yee foolish people? Is not he your Father that hath bought you? And will you suspect your Father? Yes, sayes this Disconsolate Soule, Fathers might sell their Children;
For who can give so much as he paid? Do ye thus requite the Lord, Oh ye foolish people? Is not he your Father that hath bought you? And will you suspect your Father? Yes, Says this Disconsolate Soul, Father's might fell their Children;
c-acp q-crq vmb vvi av av-d c-acp pns31 vvn? vdb pn22 av vvi dt n1, uh pn22 j n1? vbz xx pns31 po22 n1 cst vhz vvn pn22? cc vmb pn22 vvi po22 n1? uh, vvz d j n1, n2 vmd vvi po32 n2;
The Children, sayes hee, inherit the Calamity, but not the Lands of their Fathers, when they were solde to maintaine them, who had wastefully sold, that which was to maintaine them all:
The Children, Says he, inherit the Calamity, but not the Lands of their Father's, when they were sold to maintain them, who had wastefully sold, that which was to maintain them all:
but if thou imagine a sale for thy Fathers necessitie, Quis Creditor, sayes hee, Which of my Creditors, &c. Adam brought GOD in Debt, to Death, to Satan, to Hell ;
but if thou imagine a sale for thy Father's necessity, Quis Creditor, Says he, Which of my Creditors, etc. Adam brought GOD in Debt, to Death, to Satan, to Hell;
pursue your Vsurious Computations, that euery seuen yeares doubles, and then redoubles your Debt, (and what a Debt might this bee in allmost 4000. yeare from Adam to Christ, and 1000 from Christ to vs?) yet when all this is multiplied infinitely, it was infinitly ouerpayd,
pursue your Usurious Computations, that every seuen Years doubles, and then redoubles your Debt, (and what a Debt might this be in almost 4000. year from Adam to christ, and 1000 from christ to us?) yet when all this is multiplied infinitely, it was infinitely overpaid,
vvb po22 j n2, cst d crd n2 vvz, cc av vvz po22 n1, (cc r-crq dt n1 vmd d vbi p-acp av crd n1 p-acp np1 p-acp np1, cc crd p-acp np1 p-acp pno12?) av c-crq d d vbz vvn av-j, pn31 vbds av-j vvn,
and the Sonne of God bled out his Soule, and then, Quis Creditor, may God well say, Which of those Vsurers is it, to whom I need sell thee? God may lend thee out, euen to Satan ;
and the Son of God bled out his Soul, and then, Quis Creditor, may God well say, Which of those Usurers is it, to whom I need fell thee? God may lend thee out, even to Satan;
cc dt n1 pp-f np1 vvd av po31 n1, cc av, fw-la n1, vmb np1 av vvi, r-crq pp-f d n2 vbz pn31, p-acp ro-crq pns11 vvb vvi pno21? np1 vmb vvi pno21 av, av p-acp np1;
So he Mortgaged Hezekias. God may lay thee waste, and Pull vp thy Fences, extinguish their Power, or withdrawe their Loue, vpon whom thou hast establishd thy dependance;
So he Mortgaged Hezekias. God may lay thee waste, and Pull up thy Fences, extinguish their Power, or withdraw their Love, upon whom thou hast established thy dependence;
av pns31 vvn np1. np1 vmb vvb pno21 vvi, cc vvb a-acp po21 n2, vvb po32 n1, cc vvi po32 n1, p-acp ro-crq pns21 vh2 vvn po21 n1;
For, howsoeuer hee seeme to thee, to haue sold thee to Sinne, to Sadnesse, to Sickenesse, to Superstition, (for these be the Ismaelits, these be the Midianite Merchants that buy vp our Iosephs, our soules ) though he seeme to sell his present estate, hee will not sell Reuersions ;
For, howsoever he seem to thee, to have sold thee to Sin, to Sadness, to Sickness, to Superstition, (for these be the Ishmaelites, these be the Midianite Merchant's that buy up our Joseph's, our Souls) though he seem to fell his present estate, he will not fell Reversions;
and no tentation shall offer a reply, to this question, which GOD makes to establish thy Conscience, vbi libellus, Where is the Bill of thy Mothers Diuorcement, &c. FINIS.
and no tentation shall offer a reply, to this question, which GOD makes to establish thy Conscience, vbi Libellus, Where is the Bill of thy Mother's Divorcement, etc. FINIS.
cc dx n1 vmb vvi dt n1, p-acp d n1, r-crq np1 vvz pc-acp vvi po21 n1, fw-la fw-la, q-crq vbz dt n1 pp-f po21 ng1 n1, av fw-la.
