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Genesis 1.26. And God said, Let us make man in our image, after our likenesse. NEver such a frame so soon set up, as this in this chapter:
Genesis 1.26. And God said, Let us make man in our image, After our likeness. NEver such a frame so soon Set up, as this in this chapter:
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For, for the thing it self, there is no other thing to compare it with; for it is all, it is the whole world.
For, for the thing it self, there is no other thing to compare it with; for it is all, it is the Whole world.
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And for the time, there was no other time to compare it with; for this was the beginning of time, In the beginning God created heaven and earth.
And for the time, there was no other time to compare it with; for this was the beginning of time, In the beginning God created heaven and earth.
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That earth, which in some thousands of yeares men could not look over, nor discern what form it had (for neither Lactantius, almost three hundred yeares after Christ;
That earth, which in Some thousands of Years men could not look over, nor discern what from it had (for neither Lactantius, almost three hundred Years After christ;
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nor S. Augustine, more then a hundred yeares after him, would beleeve the earth to be round) That earth, which no man in his person is ever said to have compassed till our age:
nor S. Augustine, more then a hundred Years After him, would believe the earth to be round) That earth, which no man in his person is ever said to have compassed till our age:
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That earth, which is too much for man yet (for as yet a very great part of the earth is unpeopled) That earth, which,
That earth, which is too much for man yet (for as yet a very great part of the earth is unpeopled) That earth, which,
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if we will cast it all but into a Map, costs many moneths labour to grave it;
if we will cast it all but into a Map, costs many months labour to grave it;
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nay, if we will but cast a piece of an acre of it into a garden, costs many yeares labour to fashion and furnish it; all that earth:
nay, if we will but cast a piece of an acre of it into a garden, costs many Years labour to fashion and furnish it; all that earth:
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And then that heaven, which spreads so farre, as that subtill men have, with some appearance of probabilitie, imagined, that in that heaven, in those manifold Spheres of the Planets and the Starres, there are many earths, many worlds,
And then that heaven, which spreads so Far, as that subtle men have, with Some appearance of probability, imagined, that in that heaven, in those manifold Spheres of the Planets and the Stars, there Are many earth's, many world's,
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as big as this which we inhabit:
as big as this which we inhabit:
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That earth and that heaven, which spent God himself, Almightie God, six dayes in finishing, Moses sets up in a few syllables, in one line, In principio, In the beginning God created heaven and earth.
That earth and that heaven, which spent God himself, Almighty God, six days in finishing, Moses sets up in a few syllables, in one line, In principio, In the beginning God created heaven and earth.
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If a Livie or a Guicciardine, or such extensive and voluminous authours had had this story in hand, God must have made another world, to have made them a library to hold their books, of the making of this world.
If a Livy or a Guicciardini, or such extensive and voluminous Authors had had this story in hand, God must have made Another world, to have made them a library to hold their books, of the making of this world.
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Into what wire would they have drawn out this earth! Into what leaf-gold would they have beat out these heavens!
Into what wire would they have drawn out this earth! Into what leaf-gold would they have beatrice out these heavens!
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It may assist our conjecture herein, to cōsider, that amongst those men, who proceed with a sober modestie and limitation in their writing,
It may assist our conjecture herein, to Consider, that among those men, who proceed with a Sobrium modesty and limitation in their writing,
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& make a conscience not to clog the world with unnecessary books;
& make a conscience not to clog the world with unnecessary books;
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yet the volumes which are written by them, upon the beginning of Genesis, are scarce lesse then infinite.
yet the volumes which Are written by them, upon the beginning of Genesis, Are scarce less then infinite.
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God did no more but say, Let this & this be done; and Moses doth no more but say, that upon Gods saying it was done.
God did no more but say, Let this & this be done; and Moses does not more but say, that upon God's saying it was done.
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God required not Nature to help him to do it; Moses required not Reason to help him to beleeve:
God required not Nature to help him to do it; Moses required not Reason to help him to believe:
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The holy Ghost hovered upon the waters, and so God wrought; The holy Ghost hovered upon Moses too, and so he wrote:
The holy Ghost hovered upon the waters, and so God wrought; The holy Ghost hovered upon Moses too, and so he wrote:
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And we beleeve these things to be so, by the same Spirit in the mouth of Moses, by which they were made so in Gods hand:
And we believe these things to be so, by the same Spirit in the Mouth of Moses, by which they were made so in God's hand:
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Onely (Beloved) remember, that a frame may be thrown down in much lesse time then it was set up.
Only (beloved) Remember, that a frame may be thrown down in much less time then it was Set up.
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A childe, an ape can give fire to a cannon; and a vapour can shake the earth:
A child, an ape can give fire to a cannon; and a vapour can shake the earth:
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and when Christ said, Throw down this Temple, and in three dayes I will raise it, they never stood upon the consideration of throwing it down;
and when christ said, Throw down this Temple, and in three days I will raise it, they never stood upon the consideration of throwing it down;
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they knew that might be soon done: but they wondered at the speedy raising of it.
they knew that might be soon done: but they wondered At the speedy raising of it.
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Now, if all this earth were made in that minute, may not all come to the generall dissolution in this minute? Or may not thy acres, thy miles, thy shires shrink into feet,
Now, if all this earth were made in that minute, may not all come to the general dissolution in this minute? Or may not thy acres, thy miles, thy shires shrink into feet,
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and so few feet, as shall but make up thy grave? when he who was a great lord must be but a cottager, & not so wel;
and so few feet, as shall but make up thy grave? when he who was a great lord must be but a cottager, & not so well;
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for a cottager must have so many acres to his cottage:
for a cottager must have so many acres to his cottage:
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but in this case, a little piece of an acre, five foot, is become the house it self, the house and the land; the grave is all:
but in this case, a little piece of an acre, five foot, is become the house it self, the house and the land; the grave is all:
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lower then that, the grave is the land, and the tenement, & the tenant too. He that lies in it, becomes the same earth that he lies in;
lower then that, the grave is the land, and the tenement, & the tenant too. He that lies in it, becomes the same earth that he lies in;
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they all make but one earth, and but a little of it. But then raise thy self to a higher hope again:
they all make but one earth, and but a little of it. But then raise thy self to a higher hope again:
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God hath made better land, the land of promise; a stronger citie, the new Jerusalem;
God hath made better land, the land of promise; a Stronger City, the new Jerusalem;
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& inhabitants for that everlasting citie, us, whom he made, not by saying, Let there be men; but by consultation, by deliberation;
& inhabitants for that everlasting City, us, whom he made, not by saying, Let there be men; but by consultation, by deliberation;
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God said, Let us make man, &c. We shall pursue our great examples, God in doing, Moses in saying, and so make haste in applying the parts. But first receive them: God said, Let us make man, etc. We shall pursue our great Examples, God in doing, Moses in saying, and so make haste in applying the parts. But First receive them:
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and since we have the whole world in contemplation, consider in these words, the foure quarters of the world, by application, by fair and just accommodations of the words.
and since we have the Whole world in contemplation, Consider in these words, the foure quarters of the world, by application, by fair and just accommodations of the words.
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First, in the first word that God speaks here, Faciamus, Let Ʋs, in the plurall, (a denotation of divers persons in the Godhead) we consider our East, where we must begin, at the knowledge and confession of the Trinity:
First, in the First word that God speaks Here, Faciamus, Let Ʋs, in the plural, (a denotation of diverse Persons in the Godhead) we Consider our East, where we must begin, At the knowledge and Confessi of the Trinity:
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for though in the way to heaven we have travelled beyond the Gentiles, when we come to confesse but one God (the Gentiles could not do that) yet we are still among the Jews,
for though in the Way to heaven we have traveled beyond the Gentiles, when we come to confess but one God (the Gentiles could not do that) yet we Are still among the jews,
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if we think that one God to be but one person.
if we think that one God to be but one person.
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Christs name is Oriens, the East; if we will be named by him, (called Christians) we must look to this East, the confession of the Trinitie: Christ name is Orient, the East; if we will be nam by him, (called Christians) we must look to this East, the Confessi of the Trinity:
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there is then our East in the Faciamus, Let Ʋs, Ʋs make man:
there is then our East in the Faciamus, Let Ʋs, Ʋs make man:
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And then our West is in the next word, Faciamus hominem: Though we be thus made;
And then our West is in the next word, Faciamus hominem: Though we be thus made;
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made by the councell, made by the concurrence, made by the hand of the whole Trinity:
made by the council, made by the concurrence, made by the hand of the Whole Trinity:
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yet we are made but men; and man but in the appellation in this Text; and man there is but Adam;
yet we Are made but men; and man but in the appellation in this Text; and man there is but Adam;
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and Adam is but earth, but red earth, died red in bloud, in bloud, in soul, the bloud of our own souls.
and Adam is but earth, but read earth, died read in blood, in blood, in soul, the blood of our own Souls.
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To that West we must all come, to the earth; The sunne knoweth his going down:
To that West we must all come, to the earth; The sun Knoweth his going down:
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even the sunne, for all his glory and height, hath a going down, and he knows it. even the sun, for all his glory and height, hath a going down, and he knows it.
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The highest cannot devest mortality, nor the discomfort of mortality.
The highest cannot devest mortality, nor the discomfort of mortality.
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When you see a cloud rise out of the west, straightway you say, There cometh a storm, sayes Christ: When you see a cloud rise out of the west, straightway you say, There comes a storm, Says christ:
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When out of the region of your West, (that is, your latter dayes) there comes a cloud, a sicknesse; you feel a storm:
When out of the region of your West, (that is, your latter days) there comes a cloud, a sickness; you feel a storm:
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even the best morall constancie is shaken. But this cloud, and this storm, and this West there must be;
even the best moral constancy is shaken. But this cloud, and this storm, and this West there must be;
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and that is our second consideration.
and that is our second consideration.
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But then the next word designes a North, a strong and powerfull North, to scatter and dissipate these clouds:
But then the next word designs a North, a strong and powerful North, to scatter and dissipate these Clouds:
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Ad imaginem & similitudinem; that we are made according to a pattern, to an image, to a likenesse, which God proposed to himself for the making of man.Ad imaginem & similitudinem; that we Are made according to a pattern, to an image, to a likeness, which God proposed to himself for the making of man.
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This consideration, that God did not rest in that preexistent matter, out of which he made all other creatures,
This consideration, that God did not rest in that preexistent matter, out of which he made all other creatures,
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and produced their forms out of their matter, for the making of man; but took a form, a pattern, a modell for that work:
and produced their forms out of their matter, for the making of man; but took a from, a pattern, a model for that work:
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This is the North-winde that is called upon to carrie out the perfumes of the garden, to spread the goodnesse of God abroad:
This is the Northwind that is called upon to carry out the perfumes of the garden, to spread the Goodness of God abroad:
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this is that which is intended in Job; Fair weather cometh out of the North. Our West, our declination is in this, that we are but earth;
this is that which is intended in Job; Fair weather comes out of the North. Our West, our declination is in this, that we Are but earth;
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our North, our dissipation of that darknesse is in this, that we are not all earth:
our North, our dissipation of that darkness is in this, that we Are not all earth:
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though we be of that matter, we have on another form, another image, another likenesse.
though we be of that matter, we have on Another from, Another image, Another likeness.
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And then whose image and likenesse it is, is our Meridionall height, our Noon, our South-point, our highest elevation;
And then whose image and likeness it is, is our Meridional height, our Noon, our South point, our highest elevation;
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In imagine nostra, Let us make man in our image. Though our sunne set at noon, as the prophet Amos speaks; In imagine nostra, Let us make man in our image. Though our sun Set At noon, as the Prophet Amos speaks;
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though we die in our youth, or fall in our height; yet even in that sunne-set we shall have a noon:
though we die in our youth, or fallen in our height; yet even in that sunset we shall have a noon:
cs pns12 vvb p-acp po12 n1, cc vvi p-acp po12 n1; av av p-acp d n1 pns12 vmb vhi dt n1:
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for this image of God shall never depart from our soul, no not when that soul departs from our bodie:
for this image of God shall never depart from our soul, no not when that soul departs from our body:
c-acp d n1 pp-f np1 vmb av-x vvi p-acp po12 n1, uh-dx xx c-crq cst n1 vvz p-acp po12 n1:
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And that is our South, our Meridionall height and glory.
And that is our South, our Meridional height and glory.
cc cst vbz po12 n1, po12 j n1 cc n1.
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And when we have thus seen this East, in the Faciamus; that I am the workmanship and care of the whole Trinitie; and this West;
And when we have thus seen this East, in the Faciamus; that I am the workmanship and care of the Whole Trinity; and this West;
cc c-crq pns12 vhb av vvn d n1, p-acp dt np1; cst pns11 vbm dt n1 cc n1 pp-f dt j-jn np1; cc d n1;
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in the Hominem; that for all this, my matter, my substance is but earth;
in the Hominem; that for all this, my matter, my substance is but earth;
p-acp dt fw-la; cst p-acp d d, po11 n1, po11 n1 vbz p-acp n1;
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But then a North, a power of overcoming that law and miserable state, In imagine, that though in my matter the earth, I must die;
But then a North, a power of overcoming that law and miserable state, In imagine, that though in my matter the earth, I must die;
cc-acp av dt n1, dt n1 pp-f vvg d n1 cc j n1, p-acp vvi, cst cs p-acp po11 n1 dt n1, pns11 vmb vvi;
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yet in my form, in that image which I am made by, I cannot die:
yet in my from, in that image which I am made by, I cannot die:
av p-acp po11 n1, p-acp d n1 r-crq pns11 vbm vvn p-acp, pns11 vmbx vvi:
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And after all, a South, a knowledge that this image is not the image of angels themselves, to whom we shall be like;
And After all, a South, a knowledge that this image is not the image of Angels themselves, to whom we shall be like;
cc p-acp d, dt n1, dt n1 cst d n1 vbz xx dt n1 pp-f n2 px32, p-acp ro-crq pns12 vmb vbi j;
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but it is by the same life by which those angels themselves were made, the image of God himself:
but it is by the same life by which those Angels themselves were made, the image of God himself:
cc-acp pn31 vbz p-acp dt d n1 p-acp r-crq d n2 px32 vbdr vvn, dt n1 pp-f np1 px31:
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when I have gone over this East, and West, and North, & South here in this world, I should be sorie,
when I have gone over this East, and West, and North, & South Here in this world, I should be sorry,
c-crq pns11 vhb vvn p-acp d n1, cc n1, cc n1, cc n1 av p-acp d n1, pns11 vmd vbi j,
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as Alexander was, if there were no more worlds.
as Alexander was, if there were no more world's.
c-acp np1 vbds, cs pc-acp vbdr dx dc n2.
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But there is another world, which these considerations will discover and leade us to, in which our joy and our glorie shall be to see that God essentially,
But there is Another world, which these considerations will discover and lead us to, in which our joy and our glory shall be to see that God essentially,
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and face to face, after whose image and likenesse we were made before.
and face to face, After whose image and likeness we were made before.
cc n1 p-acp n1, p-acp rg-crq n1 cc n1 pns12 vbdr vvn a-acp.
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But as that Pilot, which hath harboured his ship so farre within land, as that he must have change of windes, in all the points of the compasse, to bring her out, cannot hope to bring her out in one day:
But as that Pilot, which hath Harboured his ship so Far within land, as that he must have change of winds, in all the points of the compass, to bring her out, cannot hope to bring her out in one day:
cc-acp c-acp cst n1, r-crq vhz vvn po31 n1 av av-j p-acp n1, c-acp cst pns31 vmb vhi n1 pp-f n2, p-acp d dt n2 pp-f dt n1, pc-acp vvi pno31 av, vmbx vvi pc-acp vvi pno31 av p-acp crd n1:
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so being to transport you by occasion of these words, from this world to the next,
so being to transport you by occasion of these words, from this world to the next,
av vbg p-acp vvi pn22 p-acp n1 pp-f d n2, p-acp d n1 p-acp dt ord,
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and in this world, through all the compasse, all the foure quarters thereof; I cannot hope to make all this voyage to day.
and in this world, through all the compass, all the foure quarters thereof; I cannot hope to make all this voyage to day.
cc p-acp d n1, p-acp d dt n1, d dt crd n2 av; pns11 vmbx vvi pc-acp vvi d d n1 p-acp n1.
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To day we shall consider our longitude, our East and West; and our North and South at another tide and another gale.
To day we shall Consider our longitude, our East and West; and our North and South At Another tide and Another gale.
p-acp n1 pns12 vmb vvi po12 n1, po12 n1 cc n1; cc po12 n1 cc n1 p-acp j-jn n1 cc j-jn n1.
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First then we look towards our East, the fountain of light and life; There this world began:
First then we look towards our East, the fountain of Light and life; There this world began:
ord cs pns12 vvb p-acp po12 n1, dt n1 pp-f n1 cc n1; a-acp d n1 vvd:
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The creation was in the East, and there our next world began too:
The creation was in the East, and there our next world began too:
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there the gates of heaven opened to us, and opened to us in the gates of death:
there the gates of heaven opened to us, and opened to us in the gates of death:
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for our heaven is the death of our Saviour, and there he lived, and died there,
for our heaven is the death of our Saviour, and there he lived, and died there,
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and there he looked into our West, from the East, from his terrasse, from his pinacle, from his exaltation (as himself calls it) the Crosse.
and there he looked into our West, from the East, from his terrasse, from his pinnacle, from his exaltation (as himself calls it) the Cross.
cc a-acp pns31 vvd p-acp po12 n1, p-acp dt n1, p-acp po31 n1, p-acp po31 n1, p-acp po31 n1 (p-acp px31 vvz pn31) dt n1.
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The light which arises to us in this East, the knowledge which we receive in this first word of our text, Faciamus, Let us (where God, speaking of himself, speaks in the plurall) is the manifestation of the Trinitie;
The Light which arises to us in this East, the knowledge which we receive in this First word of our text, Faciamus, Let us (where God, speaking of himself, speaks in the plural) is the manifestation of the Trinity;
dt n1 r-crq vvz p-acp pno12 p-acp d n1, dt n1 r-crq pns12 vvb p-acp d ord n1 pp-f po12 n1, np1, vvb pno12 (c-crq np1, vvg pp-f px31, vvz p-acp dt j) vbz dt n1 pp-f dt np1;
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The Trinitie, which is the first letter in his Alphabet, that ever thinks to reade his name in the Book of life;
The Trinity, which is the First Letter in his Alphabet, that ever thinks to read his name in the Book of life;
dt np1, r-crq vbz dt ord n1 p-acp po31 n1, cst av vvz pc-acp vvi po31 n1 p-acp dt n1 pp-f n1;
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the first note in his Gammut, that ever thinks to sing his part in the Triumphant Church.
the First note in his Gammut, that ever thinks to sing his part in the Triumphant Church.
dt ord n1 p-acp po31 np1, cst av vvz pc-acp vvi po31 n1 p-acp dt j n1.
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Let him have done as much as all the worthies, and suffer as much as all natures martyrs, the penurious Philosophers;
Let him have done as much as all the worthies, and suffer as much as all nature's Martyrs, the penurious Philosophers;
vvb pno31 vhb vdn c-acp d c-acp d dt n2-j, cc vvi p-acp d c-acp d ng1 n2, dt j n2;
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let him have known as much as they pretend to know, Omne scibile, all that can be known;
let him have known as much as they pretend to know, Omne scibile, all that can be known;
vvb pno31 vhb vvn p-acp d c-acp pns32 vvb pc-acp vvi, fw-la fw-la, d cst vmb vbi vvn;
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nay, and Inintelligibilia, In-investigabilia (as Tertullian speaks) un-understandable things, unrevealed decrees of God:
nay, and Inintelligibilia, In-investigabilia (as Tertullian speaks) un-understandable things, unrevealed decrees of God:
uh-x, cc fw-la, j (c-acp np1 vvz) j n2, j n2 pp-f np1:
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let him have writ as much as Aristotle writ, or as is written upon Aristotle (which is multiplication enough) yet he hath not learned to spell, that hath not learned the Trinitie:
let him have writ as much as Aristotle writ, or as is written upon Aristotle (which is multiplication enough) yet he hath not learned to spell, that hath not learned the Trinity:
vvb pno31 vhb vvn p-acp d c-acp np1 vvn, cc a-acp vbz vvn p-acp np1 (r-crq vbz n1 av-d) av pns31 vhz xx vvn pc-acp vvi, cst vhz xx vvn dt np1:
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he hath not learned to pronounce the first word, that cannot bring three persons into one God.
he hath not learned to pronounce the First word, that cannot bring three Persons into one God.
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The subject of naturall Philosophers, are the foure elements, which God made: the subject of supernaturall Philosophie, Divinitie, are the three elements which God is;
The Subject of natural Philosophers, Are the foure elements, which God made: the Subject of supernatural Philosophy, Divinity, Are the three elements which God is;
dt n-jn pp-f j n2, vbr dt crd n2, r-crq np1 vvd: dt n-jn pp-f j n1, n1, vbr dt crd n2 r-crq np1 vbz;
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and (if we may so speak) which make God, that is, constitute God, notifie God to us, Father, Sonne, and holy Ghost.
and (if we may so speak) which make God, that is, constitute God, notify God to us, Father, Son, and holy Ghost.
cc (cs pns12 vmb av vvi) r-crq vvb np1, cst vbz, vvb np1, vvi np1 p-acp pno12, n1, n1, cc j n1.
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The naturall man, that hearkens to his own heart, and the law written there, may produce actions that are good;
The natural man, that hearkens to his own heart, and the law written there, may produce actions that Are good;
dt j n1, cst vvz p-acp po31 d n1, cc dt n1 vvn a-acp, vmb vvi n2 cst vbr j;
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good in the nature, and matter, and substance of the work: he may relieve the poore, he may defend the oppressed;
good in the nature, and matter, and substance of the work: he may relieve the poor, he may defend the oppressed;
j p-acp dt n1, cc n1, cc n1 pp-f dt n1: pns31 vmb vvi dt j, pns31 vmb vvi dt j-vvn;
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but yet he is but as an open field: and though he be not absolutely barren, he bears but grasse.
but yet he is but as an open field: and though he be not absolutely barren, he bears but grass.
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The godly man, he that hath taken in the knowledge of a great and powerfull God,
The godly man, he that hath taken in the knowledge of a great and powerful God,
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and inclosed and hedged in himself with the fear of God, may produce actions better then the meer nature of man,
and enclosed and hedged in himself with the Fear of God, may produce actions better then the mere nature of man,
cc vvd cc vvn p-acp px31 p-acp dt n1 pp-f np1, vmb vvi n2 av-jc cs dt j n1 pp-f n1,
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because he referres his actions to the glorie of an imagined God:
Because he refers his actions to the glory of an imagined God:
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but yet this man, though he be more fruitfull then the former, more then a grassie field, is but a ploughed field,
but yet this man, though he be more fruitful then the former, more then a grassy field, is but a ploughed field,
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and bears but corn, and corn (God knows) choked with weeds.
and bears but corn, and corn (God knows) choked with weeds.
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But the man that hath taken hold of God, by those handles, by which God hath delivered and manifested himself, in the notions of Father, Sonne, and holy Ghost;
But the man that hath taken hold of God, by those handles, by which God hath Delivered and manifested himself, in the notions of Father, Son, and holy Ghost;
p-acp dt n1 cst vhz vvn n1 pp-f np1, p-acp d vvz, p-acp r-crq np1 vhz vvn cc vvn px31, p-acp dt n2 pp-f n1, n1, cc j n1;
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he is no field, but a garden, a garden of Gods planting, paradise, in which grow all things good to eat,
he is no field, but a garden, a garden of God's planting, paradise, in which grow all things good to eat,
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and good to see (spirituall refection, and spirituall recreation too) and all things good to cure:
and good to see (spiritual refection, and spiritual recreation too) and all things good to cure:
cc j pc-acp vvi (j n1, cc j n1 av) cc d n2 j pc-acp vvi:
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he hath his being, and his diet, and his physick there, in the knowledge of the Trinitie:
he hath his being, and his diet, and his physic there, in the knowledge of the Trinity:
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his being, in the mercie of the Father; his physick, in the merits of his Sonne;
his being, in the mercy of the Father; his physic, in the merits of his Son;
png31 n1, p-acp dt n1 pp-f dt n1; po31 n1, p-acp dt n2 pp-f po31 n1;
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his dier, his daily bread, in the daily visitations of the holy Ghost. God is not pleased, not satisfied with our bare knowledge that there is a God;
his dier, his daily bred, in the daily visitations of the holy Ghost. God is not pleased, not satisfied with our bore knowledge that there is a God;
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for, it is impossible to please God without faith:
for, it is impossible to please God without faith:
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and there is no such exercise of faith in the knowledge of a God, but that reason and nature will bring a man to it. and there is no such exercise of faith in the knowledge of a God, but that reason and nature will bring a man to it.
cc pc-acp vbz dx d n1 pp-f n1 p-acp dt n1 pp-f dt np1, cc-acp cst n1 cc n1 vmb vvi dt n1 p-acp pn31.
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When we professe God in the Creed, by way of belief, Credo in Deum, I beleeve in God;
When we profess God in the Creed, by Way of belief, Credo in God, I believe in God;
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in the same article we professe him to be a Father too; I beleeve in God the Father Almightie:
in the same article we profess him to be a Father too; I believe in God the Father Almighty:
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and that notion, the Father, necessarily implies a second person, a Sonne. And then we professe him to be maker of heaven and earth:
and that notion, the Father, necessarily Implies a second person, a Son. And then we profess him to be maker of heaven and earth:
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and in the creation the holy Ghost, the Spirit of God, is expressely named: so that we do but exercise reason and nature in directing our selves upon God:
and in the creation the holy Ghost, the Spirit of God, is expressly nam: so that we do but exercise reason and nature in directing our selves upon God:
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we exercise not Faith (and without faith it is impossible to please God ) till we come to that which is above nature, till we apprehend a Trinitie:
we exercise not Faith (and without faith it is impossible to please God) till we come to that which is above nature, till we apprehend a Trinity:
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we know God, we beleeve in the Trinitie. The Gentiles multiplied gods; there were almost as many gods as men that beleeved in them;
we know God, we believe in the Trinity. The Gentiles multiplied God's; there were almost as many God's as men that believed in them;
pns12 vvb np1, pns12 vvb p-acp dt np1. dt n2-j vvn n2; pc-acp vbdr av p-acp d n2 c-acp n2 cst vvd p-acp pno32;
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and I am got out of that throng, and out of that noise, when I am come into the knowledge of one God:
and I am god out of that throng, and out of that noise, when I am come into the knowledge of one God:
cc pns11 vbm vvn av pp-f d n1, cc av pp-f d n1, c-crq pns11 vbm vvn p-acp dt n1 pp-f crd np1:
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but I am got above stairs, got into the bed-chamber, when I am come to see the Trinitie,
but I am god above stairs, god into the bedchamber, when I am come to see the Trinity,
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and to apprehend not onely, that I am in the care of a great & powerfull God,
and to apprehend not only, that I am in the care of a great & powerful God,
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but that there is a Father that made me, a Sonne that redeemed me, a holy Ghost that applies this good purpose of the Father and Sonne upon me, to me.
but that there is a Father that made me, a Son that redeemed me, a holy Ghost that Applies this good purpose of the Father and Son upon me, to me.
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The root of all is God.
The root of all is God.
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But it is not the way to receive fruits, to dig to the root, but to reach to the boughs.
But it is not the Way to receive fruits, to dig to the root, but to reach to the boughs.
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I reach for my creation, to the Father; for my redemption, to the Sonne; for my sanctification, to the holy Ghost:
I reach for my creation, to the Father; for my redemption, to the Son; for my sanctification, to the holy Ghost:
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and so I make the knowledge of God a tree of life unto me, and not otherwise.
and so I make the knowledge of God a tree of life unto me, and not otherwise.
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Truely it is a sad contemplation to see Christians scratch, and wound, and teare one another with the ignominious invectives and uncharitable names of Heretick and Schismatick, about ceremoniall and problematicall,
Truly it is a sad contemplation to see Christians scratch, and wound, and tear one Another with the ignominious invectives and uncharitable names of Heretic and Schismatic, about ceremonial and problematical,
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and indeed but criticall verball controversies;
and indeed but critical verbal controversies;
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and in the mean time, the foundation of all, the Trinitie, undermined by those numerous, those multitudinous ant-hills of Socinians, that overflow some parts of the Christian world, and multiply every where.
and in the mean time, the Foundation of all, the Trinity, undermined by those numerous, those multitudinous anthills of socinians, that overflow Some parts of the Christian world, and multiply every where.
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And therefore the adversaries of the Reformation were wise in their generation, when, to supplant the credit of both those great assistants of the Reformation, Luther & Calvin, they impute to Calvin fundamentall errour in the divinitie of the second person of the Trinitie, the Sonne;
And Therefore the Adversaries of the Reformation were wise in their generation, when, to supplant the credit of both those great assistants of the Reformation, Luther & calvin, they impute to calvin fundamental error in the divinity of the second person of the Trinity, the Son;
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And they impute to Luther a detestation of the word Trinitie, and an expunction thereof, in all places of the Liturgie, where the Church had received that word:
And they impute to Luther a detestation of the word Trinity, and an expunction thereof, in all places of the Liturgy, where the Church had received that word:
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They knew well, if that slander could prevail against those persons, nothing that they could say, could prevail upon any good Christians.
They knew well, if that slander could prevail against those Persons, nothing that they could say, could prevail upon any good Christians.
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But though in our Doctrine we keep up the Trinitie aright; yet God knows, in our Practise we do not:
But though in our Doctrine we keep up the Trinity aright; yet God knows, in our Practise we do not:
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I hope it cannot be said of any of us, that he beleeves not the Trinitie:
I hope it cannot be said of any of us, that he believes not the Trinity:
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but who amongst us thinks of the Trinitie, considers of the Trinitie? Father and Sonne do naturally imply and induce one another,
but who among us thinks of the Trinity, considers of the Trinity? Father and Son do naturally imply and induce one Another,
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& therefore they fall oftener into our consideration;
& Therefore they fallen oftener into our consideration;
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but for the holy Ghost, who feels him, when he feels him? who takes knowledge of his working,
but for the holy Ghost, who feels him, when he feels him? who Takes knowledge of his working,
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when he works? Indeed our Fathers provided not well enough for the worship of the whole Trinitie,
when he works? Indeed our Father's provided not well enough for the worship of the Whole Trinity,
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nor of the holy Ghost in particular, in the endowments of the Church, and consecrations of the Churches, and possessions in their names:
nor of the holy Ghost in particular, in the endowments of the Church, and consecrations of the Churches, and possessions in their names:
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what a spirituall dominion in the Prayers & worship of the people, what a temporall dominion in the possessions of the world, had the Virgin Marie, Queen of heaven, and Queen of earth too!
what a spiritual dominion in the Prayers & worship of the people, what a temporal dominion in the possessions of the world, had the Virgae Marry, Queen of heaven, and Queen of earth too!
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She was made joynt-purchaser of the Church with the Sonne, and had asmuch of the worship thereof as he,
She was made joynt-purchaser of the Church with the Son, and had as of the worship thereof as he,
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though she paid her Fine in milk, and he in bloud:
though she paid her Fine in milk, and he in blood:
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And, till a new sect came in her Sonnes name, and in his name, the name of Jesus, took the Regencie so farre out of that Queen-mothers hands,
And, till a new sect Come in her Sons name, and in his name, the name of jesus, took the Regency so Far out of that Queen-mothers hands,
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and sued out her sonnes liverie so farre, as that, though her name be used, the Virgin Marie is but a Feofee in trust for them; all was hers.
and sued out her Sons livery so Far, as that, though her name be used, the Virgae Marie is but a Feofee in trust for them; all was hers.
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And if God oppose not these new usurpers of the world, posteritie will soon see S. Ignatius worth all the Trinitie in possessions and endowments;
And if God oppose not these new usurpers of the world, posterity will soon see S. Ignatius worth all the Trinity in possessions and endowments;
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and that sumptuous and splendid foundation of his first Temple at Rome, may well create a conjecture and suspicion. Travell no farther;
and that sumptuous and splendid Foundation of his First Temple At Rome, may well create a conjecture and suspicion. Travel no farther;
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Survey but this Citie, and, of their not one hundred Churches, the Virgin Marie hath a dozen: The Trinitie hath but one; Christ hath but one; the holy Ghost hath none.
Survey but this city, and, of their not one hundred Churches, the Virgae Marie hath a dozen: The Trinity hath but one; christ hath but one; the holy Ghost hath none.
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But not to go into the Citie, nor out of our selves, which of us doth truely & considerately ascribe the comforts that he receives in dangers or in distresses, to that God of all comfort, the Comforter, the holy Ghost? We know who procured us our presentation, and our dispensation:
But not to go into the city, nor out of our selves, which of us does truly & considerately ascribe the comforts that he receives in dangers or in Distresses, to that God of all Comfort, the Comforter, the holy Ghost? We know who procured us our presentation, and our Dispensation:
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you know who procured you your offices, and your honours:
you know who procured you your Offices, and your honours:
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Shall I ever forget who gave me my comfort in sicknesse? who gave me my comfort in the troubles,
Shall I ever forget who gave me my Comfort in sickness? who gave me my Comfort in the Troubles,
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and perplexities, and diffidencies of my conscience? The holy Ghost, the holy Ghost brought you hither;
and perplexities, and diffidencies of my conscience? The holy Ghost, the holy Ghost brought you hither;
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The holy Ghost opens your eares and your hearts here. Till in all your distresses you say, Veni Creator Spiritus, Come holy Ghost;
The holy Ghost Opens your ears and your hearts Here. Till in all your Distresses you say, Veni Creator Spiritus, Come holy Ghost;
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and that you feel a comfort in his coming: you can never say, Veni Domine Jesu, Come Lord Jesus, come to judgement.
and that you feel a Comfort in his coming: you can never say, Veni Domine Jesu, Come Lord jesus, come to judgement.
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Never to consider the day of judgement, is a fearfull thing;
Never to Consider the day of judgement, is a fearful thing;
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but to consider the day of judgement without the holy Ghost, is a thousand times more fearfull.
but to Consider the day of judgement without the holy Ghost, is a thousand times more fearful.
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This seal then, this impression, this notion of the Trinitie, being set upon us in this first plurall word of our Text, Faciamus, Let us (for Father, Sonne,
This seal then, this impression, this notion of the Trinity, being Set upon us in this First plural word of our Text, Faciamus, Let us (for Father, Son,
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and holy Ghost made man) and this seal being reimprinted upon us in our second Creation,
and holy Ghost made man) and this seal being reimprinted upon us in our second Creation,
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or Regeneration, in Baptisme, (man is baptized in the name of the Father, and of the Sonne,
or Regeneration, in Baptism, (man is baptised in the name of the Father, and of the Son,
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and of the holy Ghost) this notion of the Trinitie, being our distinctive character from Jew and Gentile; this being our specificall form;
and of the holy Ghost) this notion of the Trinity, being our distinctive character from Jew and Gentile; this being our specifical from;
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why doth not this our form, this soul of our Religion denominate us? why are we not called Trinitarians, a name that would embrace the profession of all the persons;
why does not this our from, this soul of our Religion denominate us? why Are we not called Trinitarians, a name that would embrace the profession of all the Persons;
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but onely Christians, which limits and determines us upon one? The first Christians, amongst whose manifold persecutions, scorn and contempt was not the least, in contempt and scorn were called Nazaraei, Nazarites, in the mouth of the vulgar;
but only Christians, which Limits and determines us upon one? The First Christians, among whose manifold persecutions, scorn and contempt was not the least, in contempt and scorn were called Nazarei, nazarites, in the Mouth of the Vulgar;
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and Galilaei, Galileans, in the mouth of Julian; & Judaei, Jews, in the mouth of Nero, when he imputed the burning of Rome (his own art) to them;
and Galilaei, Galileans, in the Mouth of Julian; & Judaei, jews, in the Mouth of Nero, when he imputed the burning of Rome (his own art) to them;
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and Christiani, Christians, so that (as Tertullian sayes) they could accuse Christians of nothing, but the name of Christians:
and Christians, Christians, so that (as Tertullian Says) they could accuse Christians of nothing, but the name of Christians:
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and yet they could not call them by their right name of Christians, which was gentle, quiet, easie, patient men, made to be troden upon;
and yet they could not call them by their right name of Christians, which was gentle, quiet, easy, patient men, made to be trodden upon;
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but they gave them divers names in scorn, yet never called them Trinitarians. Christians themselves amongst themselves were called by divers names in the Primitive Church, for distinction;
but they gave them diverse names in scorn, yet never called them Trinitarians. Christians themselves among themselves were called by diverse names in the Primitive Church, for distinction;
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Fideles, the Faithfull; and Fratres, the Brethren; and Discipuli, Disciples; & after, by common custome at Antioch, Christians: and after that (they say, by a councell which the Apostles held at the same Citie, at Antioch) there passed an expresse Canon of the Church, that they should be called so, Christians: And before they had this name at Antioch,Fideles, the Faithful; and Brothers, the Brothers; and disciples, Disciples; & After, by Common custom At Antioch, Christians: and After that (they say, by a council which the Apostles held At the same city, At Antioch) there passed an express Canon of the Church, that they should be called so, Christians: And before they had this name At Antioch,
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first by common usage, after by a determinate Canon, to be called Christians, from Christ; at Alexandria, they were called (most likely from the name of Jesus ) Jesseans. And so Philo Judaeus, in that book which he writes de Jessaeis, intends by his Jesseans, Christians. And in divers parts of the world, into which Christians travell now, they finde some elements, some fragments, some reliques of the Christian religion, in the practise of some religious men, whom those Countreys call Jesseans, doubtlesly derived and continued from the name of Jesus. So that the Christians took many names to themselves for distinction (Brethren, Disciples, Faithfull) and they had many names put upon them in scorn (Nazarites, Galileans, Jews, Christians) & yet they were never by custome amongst themselves, never by commandment from the Church, never in contempt from others, called Trinitarians, the profession of the Trinitie being their specifick form, and distinctive character.
First by Common usage, After by a determinate Canon, to be called Christians, from christ; At Alexandria, they were called (most likely from the name of jesus) Jesseans. And so Philo Judaeus, in that book which he writes de Jessaeis, intends by his Jesseans, Christians. And in diverse parts of the world, into which Christians travel now, they find Some elements, Some fragments, Some Relics of the Christian Religion, in the practice of Some religious men, whom those Countries' call Jesseans, doubtlessly derived and continued from the name of jesus. So that the Christians took many names to themselves for distinction (Brothers, Disciples, Faithful) and they had many names put upon them in scorn (nazarites, Galileans, jews, Christians) & yet they were never by custom among themselves, never by Commandment from the Church, never in contempt from Others, called Trinitarians, the profession of the Trinity being their specific from, and distinctive character.
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Why so? Beloved, the name of Christ involved all:
Why so? beloved, the name of christ involved all:
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not onely because it is a name that hath a dignitie in it, more then the rest (for Christ is an anointed person, a King, a Messiah;
not only Because it is a name that hath a dignity in it, more then the rest (for christ is an anointed person, a King, a Messiah;
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and so the profession of that name conferres an unction, a regall and a holy unction upon us,
and so the profession of that name confers an unction, a regal and a holy unction upon us,
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for we are thereby a royall priesthood) but because in the profession of Christ, the whole Trinitie is professed.
for we Are thereby a royal priesthood) but Because in the profession of christ, the Whole Trinity is professed.
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How often doth the Sonne say that the Father sent him! And how often that the Father will, and that he will send the holy Ghost!
How often does the Son say that the Father sent him! And how often that the Father will, and that he will send the holy Ghost!
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This is life eternall (sayes he) to know thee the onely true God, and Jesus Christ whom thou hast sent; This is life Eternal (Says he) to know thee the only true God, and jesus christ whom thou hast sent;
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and sent with all power in heaven and in earth. This must be professed, Father and Sonne;
and sent with all power in heaven and in earth. This must be professed, Father and Son;
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and then no man can professe this, no man can call Jesus the Lord, but by the holy Ghost:
and then no man can profess this, no man can call jesus the Lord, but by the holy Ghost:
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So that as in the persecutions in the Primitive Church, the Martyrs which were hurried to tumultuary executions,
So that as in the persecutions in the Primitive Church, the Martyrs which were hurried to tumultuary executions,
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and could not be heard for noise, in excusing themselves of treason, and sedition, & crimes imputed to them, to make their cause odious, did use in the sight of the people (who might see a gesture,
and could not be herd for noise, in excusing themselves of treason, and sedition, & crimes imputed to them, to make their cause odious, did use in the sighed of the people (who might see a gesture,
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though they could not heare a protestation) to signe themselves with the signe of the Crosse, to let them know for what profession they died;
though they could not hear a protestation) to Signen themselves with the Signen of the Cross, to let them know for what profession they died;
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so that the signe of the Crosse, in that use thereof, in that time, was an Abridgement and a Catechisme of the whole Christian religion:
so that the Signen of the Cross, in that use thereof, in that time, was an Abridgement and a Catechism of the Whole Christian Religion:
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So is the professing of the name of Christ, the professing of the whole Trinitie. As he that confesseth one God, is got beyond the meer naturall man;
So is the professing of the name of christ, the professing of the Whole Trinity. As he that Confesses one God, is god beyond the mere natural man;
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And he that confesseth a Sonne of God, beyond him: so is neither got to the full truth, till he confesse the holy Ghost too.
And he that Confesses a Son of God, beyond him: so is neither god to the full truth, till he confess the holy Ghost too.
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The fool sayes in his heart, There is no God: The fool, sayes David; the emphaticall fool, in the highest degree of folly:The fool Says in his heart, There is no God: The fool, Says David; the emphatical fool, in the highest degree of folly:
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But though he get beyond that folly, he is a fool still, if he say, There is no Christ;
But though he get beyond that folly, he is a fool still, if he say, There is no christ;
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for Christ is the wisdome of the Father: And a fool still, if he denie the holy Ghost.
for christ is the Wisdom of the Father: And a fool still, if he deny the holy Ghost.
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Etiam Christiani nomen superficies est, is excellently said by Tertullian; The name and profession of a Christian, is but a superficiall outside, sprinkled upon my face in Baptisme,Etiam Christians Nome superficies est, is excellently said by Tertullian; The name and profession of a Christian, is but a superficial outside, sprinkled upon my face in Baptism,
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or upon my outward profession in actions, if I have not in my heart a sense of the holy Ghost, that applies the mercies of the Father,
or upon my outward profession in actions, if I have not in my heart a sense of the holy Ghost, that Applies the Mercies of the Father,
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and the merits of the Sonne to my soul. As S. Paul said, Whilest you are without Christ, you are without God;
and the merits of the Son to my soul. As S. Paul said, Whilst you Are without christ, you Are without God;
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It is an Atheisme (with S. Paul ) to be no Christian: So whilest you are without the holy Ghost, you are without Christ.
It is an Atheism (with S. Paul) to be no Christian: So whilst you Are without the holy Ghost, you Are without christ.
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It is Antichristian to denie, or not to confesse the holy Ghost.
It is Antichristian to deny, or not to confess the holy Ghost.
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For as Christ is the manifestation of the Father, so the holy Ghost is the application of the Sonne.
For as christ is the manifestation of the Father, so the holy Ghost is the application of the Son.
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Therein are we Christians, that in the profession of that name of Christ, we professe all the three Persons:
Therein Are we Christians, that in the profession of that name of christ, we profess all the three Persons:
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In Christ is the whole Trinitie; because, as the Father sent him, so sent he the holy Ghost:
In christ is the Whole Trinity; Because, as the Father sent him, so sent he the holy Ghost:
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And that is our specifick form; that is our distinctive character from Jew & Gentile, the Trinitie.
And that is our specific from; that is our distinctive character from Jew & Gentile, the Trinity.
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But then is this specifick form, this distinctive character, the notion of the Trinitie, conveyed to us, exhibited, imprinted upon us in our creation in this word, this plurall word, in the mouth of our own God, Faciamus, Let Ʋs, Ʋs.
But then is this specific from, this distinctive character, the notion of the Trinity, conveyed to us, exhibited, imprinted upon us in our creation in this word, this plural word, in the Mouth of our own God, Faciamus, Let Ʋs, Ʋs.
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It is here, and here first.
It is Here, and Here First.
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This is an intimation, and the first intimation of the Trinitie from the mouth of God, in all the Bible.
This is an intimation, and the First intimation of the Trinity from the Mouth of God, in all the bible.
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It is true, that though the same faith, which is necessary to salvation now, were alwayes necessary,
It is true, that though the same faith, which is necessary to salvation now, were always necessary,
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and so in the old Testament they were bound to beleeve in Christ, as well as in the new,
and so in the old Testament they were bound to believe in christ, as well as in the new,
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and consequently in the whole Trinitie; yet not so explicitely, nor so particularly as now:
and consequently in the Whole Trinity; yet not so explicitly, nor so particularly as now:
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now Christ, calling upon God, in the name of the Father, sayes, I have manifested thy Name unto the men which thou gavest me out of the world.
now christ, calling upon God, in the name of the Father, Says, I have manifested thy Name unto the men which thou Gavest me out of the world.
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They were men appropriated to God, men exempt out of the world: They were men appropriated to God, men exempt out of the world:
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yet they had not a cleare manifestation of Father and Sonne, the doctrine of the Trinitie, till Christ manifested it to them.
yet they had not a clear manifestation of Father and Son, the Doctrine of the Trinity, till christ manifested it to them.
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I have manifested thy Name, thy name of Father and Sonne.I have manifested thy Name, thy name of Father and Son.
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And therefore the Jewish Rabbins say, that the Septuagint, the first Translatours of the Bible, did disguise some places of the Scriptures, in their translation,
And Therefore the Jewish Rabbis say, that the septuagint, the First Translators of the bible, did disguise Some places of the Scriptures, in their Translation,
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lest Ptolomey (for whom they translated it) should be scandalized with those places:
lest Ptolemy (for whom they translated it) should be scandalized with those places:
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And that this text was one of those places, which, (say they) though it be otherwise in the copies of the Scriptures which we have now, they translated Faciam, and not Faciamus: that God said here, I will make, in the singular,
And that this text was one of those places, which, (say they) though it be otherwise in the copies of the Scriptures which we have now, they translated Faciam, and not Faciamus: that God said Here, I will make, in the singular,
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and not, Let us make man, in the plurall;
and not, Let us make man, in the plural;
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lest that plurall word might have misled King Ptolomey to think that the Jews had a plurall religion, and worshipped divers gods.
lest that plural word might have misled King Ptolemy to think that the jews had a plural Religion, and worshipped diverse God's.
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So good an evidence do they confesse this text to be, for some kinde of pluralitie in the Godhead.
So good an evidence do they confess this text to be, for Some kind of plurality in the Godhead.
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Here then God notified the Trinitie; and here first.
Here then God notified the Trinity; and Here First.
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For though we accept an intimation of the Trinitie, in the first line of the Bible, where Moses joyned a plurall name, Elohim, with a singular verb, Bara; and so in construction it is Creavit Dii, Gods created heaven and earth:
For though we accept an intimation of the Trinity, in the First line of the bible, where Moses joined a plural name, Elohim, with a singular verb, Bara; and so in construction it is Created Gods, God's created heaven and earth:
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yet besides that, that is rather a mysterious collection, then an evident conclusion of a pluralitie of persons:
yet beside that, that is rather a mysterious collection, then an evident conclusion of a plurality of Persons:
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though we reade that in that first verse, before this in the 26; yet Moses writ that, which is in the beginning of this chapter, more then 2000. yeares after God spake this that is in our text:
though we read that in that First verse, before this in the 26; yet Moses writ that, which is in the beginning of this chapter, more then 2000. Years After God spoke this that is in our text:
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so long was Gods plurall before Moses his plurall; Gods Faciamus before Moses Bara Elohim. So that in this text begins our Catechisme:
so long was God's plural before Moses his plural; God's Faciamus before Moses Bara Elohim. So that in this text begins our Catechism:
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here we have (and here first) the saving knowledge of the Trinitie.
Here we have (and Here First) the Saving knowledge of the Trinity.
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For, when God spake here, to whom could God speak, but to God? Non cum rebus creandis, non cum re nihili, sayes Athanasius, speaking of Gods first speaking,
For, when God spoke Here, to whom could God speak, but to God? Non cum rebus creandis, non cum re Nihil, Says Athanasius, speaking of God's First speaking,
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when he said of the first creature, Let there be light. God spake not then to future things, that were not.
when he said of the First creature, Let there be Light. God spoke not then to future things, that were not.
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When God spake first, there was no creature at all to speak to: when God spake of the making of man, there were no creatures.
When God spoke First, there was no creature At all to speak to: when God spoke of the making of man, there were no creatures.
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But were there any creatures able to create, or able to assist him in the creation of man? who? Angels? some had thought so in S. Basils time;
But were there any creatures able to create, or able to assist him in the creation of man? who? Angels? Some had Thought so in S. Basils time;
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and to them S. Basil sayes, Súntne illi? God sayes, Let us make man to our image;
and to them S. Basil Says, Súntne illi? God Says, Let us make man to our image;
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and could he say so to Angels? Are Angels and God all one? or is that that is like an Angel,
and could he say so to Angels? are Angels and God all one? or is that that is like an Angel,
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therefore like God? It was sua ratio, suum verbum, sua sapientia, sayes that Father: God spake to his own word and wisdome;
Therefore like God? It was sua ratio, suum verbum, sua sapientia, Says that Father: God spoke to his own word and Wisdom;
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to his own purpose and goodnesse: And the Sonne is the word and wisdome of God;
to his own purpose and Goodness: And the Son is the word and Wisdom of God;
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and the holy Ghost is the goodnesse and the purpose of God, that is, the administration, the dispensation of his Church.
and the holy Ghost is the Goodness and the purpose of God, that is, the administration, the Dispensation of his Church.
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It is true, that when God speaks this over again, in the Church (as he doth every day,
It is true, that when God speaks this over again, in the Church (as he does every day,
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now this minute) then God speaks to his Angels, to the Angels of the Church, to his Ministers:
now this minute) then God speaks to his Angels, to the Angels of the Church, to his Ministers:
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he sayes, Faciamus, Let Ʋs, Ʋs both together, you and we, make a man:
he Says, Faciamus, Let Ʋs, Ʋs both together, you and we, make a man:
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joyn mine ordinance (your preaching) with my Spirit (sayes God to us) and so make man:
join mine Ordinance (your preaching) with my Spirit (Says God to us) and so make man:
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Preach the oppressour, and preach the wanton, and preach the calumniatour, into an other nature; make that ravening wolf, a man; that licentious goat, a man;
Preach the oppressor, and preach the wanton, and preach the calumniator, into an other nature; make that ravening wolf, a man; that licentious goat, a man;
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that insinuating serpent, a man by thy preaching. To day if you will heare his voice, heare us;
that insinuating serpent, a man by thy preaching. To day if you will hear his voice, hear us;
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for here he calls upon us to joyn with him for the making of man.
for Here he calls upon us to join with him for the making of man.
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But for his first Faciamus, which is in our text, it is excellently said, Dictum in senatu, Rupertus. & soliloquio:
But for his First Faciamus, which is in our text, it is excellently said, Dictum in senatu, Rupert. & soliloquio:
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It was spoken in a senate, and yet in solitarinesse; spoken in private, and yet publiquely spoken;It was spoken in a senate, and yet in solitariness; spoken in private, and yet publicly spoken;
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spoken where there were divers, and yet but one, one God, and three persons.
spoken where there were diverse, and yet but one, one God, and three Persons.
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If there were no more intended in this plurall expression, Ʋs, but (as some have conceived) that God spake here in the person of a Prince and Soveraigne Lord;
If there were no more intended in this plural expression, Ʋs, but (as Some have conceived) that God spoke Here in the person of a Prince and Sovereign Lord;
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and therefore spake, as Princes do, in the plurall, We command, and we forbid:
and Therefore spoke, as Princes do, in the plural, We command, and we forbid:
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yet S. Gregories caution would justly fall upon it, Reverenter pensandum est, It requires reverent consideration, if it be but so:
yet S. Gregories caution would justly fallen upon it, Reverenter pensandum est, It requires reverend consideration, if it be but so:
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for God speaks so, like a King, in the plurall, but seldome, but five times (in my accompt) in all the scriptures;
for God speaks so, like a King, in the plural, but seldom, but five times (in my account) in all the Scriptures;
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and in all five, in cases of important consequence.
and in all five, in cases of important consequence.
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In this text first, where God creates man, whom he constitutes his vice-Roy in the world;
In this text First, where God creates man, whom he constitutes his viceroy in the world;
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here he speaks in his Royall plurall:
Here he speaks in his Royal plural:
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And then in the next Chapter, where he exempts mans term in this vice-regencie to the end of the world, in propounding man means of succession;
And then in the next Chapter, where he exempts men term in this vice-regencie to the end of the world, in propounding man means of succession;
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Faciamus, Let us make him a helper: there he speaks in his Royall plurall.Faciamus, Let us make him a helper: there he speaks in his Royal plural.
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And also in the third Chapter, in declaring the hainousnesse of mans fault, & arraigning him,
And also in the third Chapter, in declaring the heinousness of men fault, & arraigning him,
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and all us in him, God sayes, Sicut unus ex nobis, Man is become as one of us, not content to be our vice-Roy, but our selves:
and all us in him, God Says, Sicut Unus ex nobis, Man is become as one of us, not content to be our viceroy, but our selves:
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there is his Royall plurall too:
there is his Royal plural too:
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And again, in that declaration of his justice, in that confusion of the builders of Babylon, Descendamus, Confundamus, Let us do it.
And again, in that declaration of his Justice, in that confusion of the Builders of Babylon, Descendamus, Let us confuse, Let us do it.
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And then lastly, in that great work of mingling mercy with justice, which (if we may so speak) is Gods masterpiece,
And then lastly, in that great work of mingling mercy with Justice, which (if we may so speak) is God's masterpiece,
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when he sayes, Quis ex nobis? Who will go for us, and publish this? In these places,
when he Says, Quis ex nobis? Who will go for us, and publish this? In these places,
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& these onely (and not all these neither, if we take it exactly according to the originall;
& these only (and not all these neither, if we take it exactly according to the original;
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for in the second, the making of Eve, though the vulgar have it in the plurall, it is indeed but singular in the Hebrew) God speaks as a King, in his Royall plurall still.
for in the second, the making of Eve, though the Vulgar have it in the plural, it is indeed but singular in the Hebrew) God speaks as a King, in his Royal plural still.
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And when it is but so, Reverenter pensandum est, sayes that Father, It behoves us to hearken reverently to him, for kings are images of God;
And when it is but so, Reverenter pensandum est, Says that Father, It behoves us to harken reverently to him, for Kings Are Images of God;
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such images of God, as have eares, and can heare; and hands, and can strike.
such Images of God, as have ears, and can hear; and hands, and can strike.
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But I would ask no more premeditation at your hands, when you come to speak to God in this place,
But I would ask no more premeditation At your hands, when you come to speak to God in this place,
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then if you sued to speak with the King:
then if you sued to speak with the King:
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to speak with no more fear of God here, then if you went to the King under the conscience of a guiltinesse towards him,
to speak with no more Fear of God Here, then if you went to the King under the conscience of a guiltiness towards him,
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and a knowledge that he knew it. And that is your case here; sinners, and even manifest sinners:
and a knowledge that he knew it. And that is your case Here; Sinners, and even manifest Sinners:
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for even midnight is noon in the sight of God; and when your candles are put out, his sunne shines still.
for even midnight is noon in the sighed of God; and when your Candles Are put out, his sun shines still.
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Nec quid absconditum à calore ejus (sayes David) There is nothing hid from the heat thereof: Nec quid absconditum à calore His (Says David) There is nothing hid from the heat thereof:
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not onely no sin hid from the light thereof, from the sight of God; but not from the heat thereof, not from the wrath and indignation of God. not only no since hid from the Light thereof, from the sighed of God; but not from the heat thereof, not from the wrath and Indignation of God.
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If God speak plurally, onely in the majestie of a soveraigne Prince, still Reverenter pensandum, that calls for reverence.
If God speak plurally, only in the majesty of a sovereign Prince, still Reverenter pensandum, that calls for Reverence.
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What reverence? There are nationall differēces in outward reverence and worships: some worship princes, and parents, and masters, in one; some in another fashion:
What Reverence? There Are national differences in outward Reverence and worships: Some worship Princes, and Parents, and Masters, in one; Some in Another fashion:
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children kneel to ask blessing of parents, in England;
children kneel to ask blessing of Parents, in England;
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but where else? servants attend not with the same reverence upon masters in other nations, as with us:
but where Else? Servants attend not with the same Reverence upon Masters in other Nations, as with us:
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Accesses to their princes, are not with the same difficultie, nor the same solemnitie in France, as in Turkie.
Accesses to their Princes, Are not with the same difficulty, nor the same solemnity in France, as in Turkey.
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But this rule goes through all nations, that in that disposition, and posture, and action of the bodie, which in that place is esteemed most humble and reverent, God is to be worshipped. Do so then here. God is your Father; ask blessing upon your knees; pray in that posture: God is your King;
But this Rule Goes through all Nations, that in that disposition, and posture, and actium of the body, which in that place is esteemed most humble and reverend, God is to be worshipped. Do so then Here. God is your Father; ask blessing upon your knees; pray in that posture: God is your King;
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worship him with that worship which is highest in our use & estimation. We have no Grandes, that stand covered to the King:
worship him with that worship which is highest in our use & estimation. We have no Grandes, that stand covered to the King:
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where there are such, though they stand covered in the Kings presence, they do not speak to him for matters of grace, they do not sue to him:
where there Are such, though they stand covered in the Kings presence, they do not speak to him for matters of grace, they do not sue to him:
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so, ancient Canons make difference of persons in the presence of God:
so, ancient Canonas make difference of Persons in the presence of God:
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where and how this and this shall dispose of themselves in the Church of God, dignitie,
where and how this and this shall dispose of themselves in the Church of God, dignity,
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and age, and infirmitie will induce differences. But for prayer, there is no difference: one humiliation is required of all:
and age, and infirmity will induce differences. But for prayer, there is no difference: one humiliation is required of all:
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As when the King comes in here, howsoever they sat diversly before, all return to one manner of expressing their acknowledgement of his presence:
As when the King comes in Here, howsoever they sat diversely before, all return to one manner of expressing their acknowledgement of his presence:
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so at the Oremus, Let us pray, Let us all fall down, and worship, and kneel before the Lord our maker.
so At the Oremus, Let us pray, Let us all fallen down, and worship, and kneel before the Lord our maker.
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So he speaks in our Text: not onely as the Lord our King, intimating his providence and administration;
So he speaks in our Text: not only as the Lord our King, intimating his providence and administration;
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but as the Lord our maker; and then a maker so, as that he made us in a Councell;
but as the Lord our maker; and then a maker so, as that he made us in a Council;
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Faciamus, Let us: and that he speaks as in councel, is an other argument for reverence.Faciamus, Let us: and that he speaks as in council, is an other argument for Reverence.
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For what trust or freedome soever I have by his favour with any Counsellour of state;
For what trust or freedom soever I have by his favour with any Counselor of state;
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yet I should surely use another manner of consideration to this pluralitie in God, to this meeting in Councel, to this intimation of a Trinitie,
yet I should surely use Another manner of consideration to this plurality in God, to this meeting in Council, to this intimation of a Trinity,
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then to those other actions, in which God is presented to us singly, as one God;
then to those other actions, in which God is presented to us singly, as one God;
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for so he is presented to the naturall man as well as to us.
for so he is presented to the natural man as well as to us.
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And here enters the necessitie of this knowledge, Oportet denuo nasci; without a second birth, no salvation:
And Here enters the necessity of this knowledge, Oportet anew Nasci; without a second birth, no salvation:
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And so no second birth without Baptisme; no Baptisme, but in the name of the Father, Sonne, and holy Ghost.
And so no second birth without Baptism; no Baptism, but in the name of the Father, Son, and holy Ghost.
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It was the entertainment of God himself, his delight, his contemplation, for those infinite millions of generations,
It was the entertainment of God himself, his delight, his contemplation, for those infinite millions of generations,
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when he was without a world, without creatures, to joy in one another, in the Trinitie,
when he was without a world, without creatures, to joy in one Another, in the Trinity,
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as Gregorie Nazianzene, and a Poet as well as a Father, as most of the Fathers were, expresses it:
as Gregory Nazianzene, and a Poet as well as a Father, as most of the Father's were, Expresses it:
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— Ille suae splendorem cernere formae Gaudebat —
— Isle suae splendorem cernere Formae Gaudebat —
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It was the Fathers delight to look upon himself in the Sonne, — Numén { que } suum triplici { que } pari { que } Luce nitens — And to see the whole Godhead, in a threefold and equall glorie.
It was the Father's delight to look upon himself in the Son, — Numén { que } suum triplici { que } Pair { que } Luce nitens — And to see the Whole Godhead, in a threefold and equal glory.
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It was Gods own delight, and it must be the delight of every Christian, upon particular occasions to carry his thoughts upon the severall persons of the Trinitie.
It was God's own delight, and it must be the delight of every Christian, upon particular occasions to carry his thoughts upon the several Persons of the Trinity.
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If I have a barre of iron, that barre in that form will not nail a doore:
If I have a bar of iron, that bar in that from will not nail a door:
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If a sow of lead, that lead in that form will not stop a leak: If a wedge of gold, that wedge will not buy my bread.
If a sow of led, that led in that from will not stop a leak: If a wedge of gold, that wedge will not buy my bred.
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The generall notion of a mighty God, may lesse fit my particular purposes:
The general notion of a mighty God, may less fit my particular Purposes:
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But I coyn my gold into currant money, when I apprehend God in the severall notions of the Trinitie;
But I coin my gold into currant money, when I apprehend God in the several notions of the Trinity;
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That, if I have been a prodigall son, I have a Father in heaven, and can go to him,
That, if I have been a prodigal son, I have a Father in heaven, and can go to him,
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and say, Father, I have sinned, and be received by him;
and say, Father, I have sinned, and be received by him;
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That, if I be a decayed father, and need the sustentation of my own children, there is a Sonne in heaven, that will do more for me then my own children (of what good means or good nature soever they be) can or will do;
That, if I be a decayed father, and need the sustentation of my own children, there is a Son in heaven, that will do more for me then my own children (of what good means or good nature soever they be) can or will do;
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If I be dejected in spirit, there is a holy Spirit in heaven, which shall bear witnesse to my spirit, that I am a childe of God:
If I be dejected in Spirit, there is a holy Spirit in heaven, which shall bear witness to my Spirit, that I am a child of God:
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And if the ghosts of those sinners, whom I made sinners, haunt me after their deaths, in returning to my memorie,
And if the Ghosts of those Sinners, whom I made Sinners, haunt me After their death's, in returning to my memory,
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& reproaching my conscience with the heavy judgements that I have brought upon them;
& reproaching my conscience with the heavy Judgments that I have brought upon them;
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If after the death of my own sinne, when my appetite is dead to some particular sinne, the memorie and sinfull delight of those passed sinnes, the ghosts of those sinnes haunt me again:
If After the death of my own sin, when my appetite is dead to Some particular sin, the memory and sinful delight of those passed Sins, the Ghosts of those Sins haunt me again:
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yet there is a holy Ghost in heaven, that shall exorcise these, and shall overshadow me.
yet there is a holy Ghost in heaven, that shall exorcise these, and shall overshadow me.
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The God of the whole world is God alone, in the generall notion, as he is so, God;
The God of the Whole world is God alone, in the general notion, as he is so, God;
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but he is my God most especially, & most appliably, as he is received by me in the severall notions of Father, Sonne, and holy Ghost. This is our East;
but he is my God most especially, & most appliably, as he is received by me in the several notions of Father, Son, and holy Ghost. This is our East;
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here we see God, God in all the persons, consulting, concurring to the making of us. Here we see God, God in all the Persons, consulting, concurring to the making of us.
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But then my West presents it self; that is an occasion to humble me, in the next word: he makes but man;
But then my West presents it self; that is an occasion to humble me, in the next word: he makes but man;
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a man, that is, but Adam, but Earth. I remember 4. names, by which man is often called in the scriptures:
a man, that is, but Adam, but Earth. I Remember 4. names, by which man is often called in the Scriptures:
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& of these foure, three do absolutely carry miserie in their significations; three to one against any man, that he is miserable:
& of these foure, three do absolutely carry misery in their significations; three to one against any man, that he is miserable:
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One name of man is Ish; and that they derive à sonitu; Man is but a voice,
One name of man is Ish; and that they derive à sonitu; Man is but a voice,
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but a sound, but a noise: he begins the noise himself, when he comes crying into the world;
but a found, but a noise: he begins the noise himself, when he comes crying into the world;
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& when he goes out, perchance friends celebrate, perchance enemies calumniate him, with a diverse voice, a diverse noise.
& when he Goes out, perchance Friends celebrate, perchance enemies calumniate him, with a diverse voice, a diverse noise.
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A melancholick man is but a groning; a sportfull man, but a song; an active man, but a trumpet;
A melancholic man is but a groaning; a sportful man, but a song; an active man, but a trumpet;
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a mighty man, but a thunder-clap: every man but Ish, but a sound, but a noyse.
a mighty man, but a thunderclap: every man but Is, but a found, but a noise.
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An other name is Enosh. Enosh, is meer calamitie, miserie, depression. It is indeed most properly oblivion;
an other name is Enosh. Enosh, is mere calamity, misery, depression. It is indeed most properly oblivion;
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And so the word is most elegantly used by David, Quid est homo? where the name of man is Enosh: And so that which we translate, What is man, that thou art mindfull of him? is indeed, What is forgetfulnesse, that thou shouldest remember it;
And so the word is most elegantly used by David, Quid est homo? where the name of man is Enosh: And so that which we translate, What is man, that thou art mindful of him? is indeed, What is forgetfulness, that thou Shouldst Remember it;
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that thou shouldest think of that man, whom all the world hath forgotten? first man is but a voice, but a sound:
that thou Shouldst think of that man, whom all the world hath forgotten? First man is but a voice, but a found:
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but because fame & honour may come within that name of a sound, of a voice;
but Because fame & honour may come within that name of a found, of a voice;
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therefore he is overtaken with another damp, man is but oblivion:
Therefore he is overtaken with Another damp, man is but oblivion:
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his fame, his name shall be forgotten. One name man hath, that hath some taste of greatnesse and power in it, Gheber; and yet, I that am that man (sayes the Prophet,
his fame, his name shall be forgotten. One name man hath, that hath Some taste of greatness and power in it, Gheber; and yet, I that am that man (Says the Prophet,
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for there that name of man Gheber is used) I am the man that hath seen affliction by the rod of Gods wrath.
for there that name of man Gheber is used) I am the man that hath seen affliction by the rod of God's wrath.
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Man Ish is so miserable, as that he afflicts himself, cries, and whines out his own time;
Man Is is so miserable, as that he afflicts himself, cries, and whines out his own time;
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and man Enosh, so miserable, as that others afflict him, and bury him in ignominious oblivion:
and man Enosh, so miserable, as that Others afflict him, and bury him in ignominious oblivion:
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and man, that is, Gheber, the greatest & powerfullest of men, is yet but that man, that may possibly, that may justly see affliction by the rod of Gods wrath.
and man, that is, Gheber, the greatest & Powerfullest of men, is yet but that man, that may possibly, that may justly see affliction by the rod of God's wrath.
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And from Gheber, he made Adam, which is the fourth name of man, indeed the first name of man, the name in this text,
And from Gheber, he made Adam, which is the fourth name of man, indeed the First name of man, the name in this text,
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and the name to which every man must be called, and referre himself, and call himself by; earth, and red earth.
and the name to which every man must be called, and refer himself, and call himself by; earth, and read earth.
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Now God did not say of man, as of other creatures, Let us, or let the earth bring forth herbs,
Now God did not say of man, as of other creatures, Let us, or let the earth bring forth herbs,
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and fruits, and trees, as upon the third day;
and fruits, and trees, as upon the third day;
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Now let the earth bring forth cattell and worms, as upō the sixth day, the same day that he made man:
Now let the earth bring forth cattle and worms, as upon the sixth day, the same day that he made man:
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Non imperiali verbo, sed familiari manu, sayes Tertullian; God calls not man out with an imperious command,Non imperiali verbo, sed familiari manu, Says Tertullian; God calls not man out with an imperious command,
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but he leads him out with a familiar, with his own hand.
but he leads him out with a familiar, with his own hand.
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And it is not, Fiat homo, but, Faciamus; not, Let there be, but, Let us make man. Man is but an earthen vessell. It is true:
And it is not, Fiat homo, but, Faciamus; not, Let there be, but, Let us make man. Man is but an earthen vessel. It is true:
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but when we are upon that consideration, God is the potter: if God will be that, I am well content to be this:
but when we Are upon that consideration, God is the potter: if God will be that, I am well content to be this:
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let me be any thing, so that that I am be from my God.
let me be any thing, so that that I am be from my God.
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I am as well content to be a sheep as a lion, so God will be my shepherd;
I am as well content to be a sheep as a Lion, so God will be my shepherd;
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and the Lord is my shepherd: to be a cottage, as a castle; the house, as a citie, so God will be the builder:
and the Lord is my shepherd: to be a cottage, as a castle; the house, as a City, so God will be the builder:
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and the Lord builds, and watches the citie, the house; this house, this citie, me: to be rye, as wheat, so God will be the husbandman:
and the Lord builds, and watches the City, the house; this house, this City, me: to be rye, as wheat, so God will be the husbandman:
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and the Lord plants me, and waters, and weeds, and gives the increase:
and the Lord plants me, and waters, and weeds, and gives the increase:
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and to be clothed in leather, as well as in silk, so God will be the merchant:
and to be clothed in leather, as well as in silk, so God will be the merchant:
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and he clothed me in Adam, and assures me of clothing, in clothing the lilies of the field;
and he clothed me in Adam, and assures me of clothing, in clothing the lilies of the field;
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and is fitting the robe of Christs righteousnesse to me now this minute:
and is fitting the robe of Christ righteousness to me now this minute:
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Adam is as good to me, as Gheber; a clod of earth, as a hill of earth, so God be the potter.Adam is as good to me, as Gheber; a clod of earth, as a hill of earth, so God be the potter.
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God made man of earth, not of aire, not of fire.
God made man of earth, not of air, not of fire.
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Man hath many offices, that appertain to this world, and whilest he is here, must not withdraw himself from those offices of mutuall societie, upon pretence of zeal,
Man hath many Offices, that appertain to this world, and whilst he is Here, must not withdraw himself from those Offices of mutual society, upon pretence of zeal,
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or better serving God in a retired life. A ship will no more come to the harbour without ballast, then without sails:
or better serving God in a retired life. A ship will no more come to the harbour without ballast, then without sails:
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A man will no more get to heaven without discharging his duties to other men, then without doing them to God himself:
A man will no more get to heaven without discharging his duties to other men, then without doing them to God himself:
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Man liveth not by bread onely, sayes Christ; but yet he liveth by bread too: every man must do the duties, every man must bear the encumbrances of some calling. Pulvis es, Thou art earth: Man lives not by bred only, Says christ; but yet he lives by bred too: every man must do the duties, every man must bear the encumbrances of Some calling. Pulvis es, Thou art earth:
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he whom thou treadest upon, is no lesse; and he that treads upon thee, is no more.
he whom thou treadest upon, is no less; and he that treads upon thee, is no more.
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Positively, it is a low thing to be but earth: and yet the low earth, is the quiet center:
Positively, it is a low thing to be but earth: and yet the low earth, is the quiet centre:
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there may be rest, acquiescence, content in the lowest condition: But comparatively, earth is as high as the highest.
there may be rest, acquiescence, content in the lowest condition: But comparatively, earth is as high as the highest.
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Challenge him that magnifies himself above thee, to meet thee in Adam; there bid him,
Challenge him that Magnifies himself above thee, to meet thee in Adam; there bid him,
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if he will have more nobilitie, more greatnesse then thou, take more originall sin then thou hast.
if he will have more Nobilt, more greatness then thou, take more original since then thou hast.
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If God have submitted thee to as much sin, and penalty of sin, as him; he hath afforded thee as much, and as noble earth as him.
If God have submitted thee to as much since, and penalty of since, as him; he hath afforded thee as much, and as noble earth as him.
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And if he will not trie it in the root, in your equalitie in Adam; yet, in another test, another furnace, in the grave, he must: there all dusts are equall.
And if he will not try it in the root, in your equality in Adam; yet, in Another test, Another furnace, in the grave, he must: there all dusts Are equal.
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Except an epitaph tell me who lies there, I cannot tell by the dust;
Except an epitaph tell me who lies there, I cannot tell by the dust;
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nor by the epitaph know, which is the dust it speaks of, if another have been layed there before,
nor by the epitaph know, which is the dust it speaks of, if Another have been laid there before,
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or after, in the same grave: nor can any epitaph be confident in saying, Here lies; but, Here was laid:
or After, in the same grave: nor can any epitaph be confident in saying, Here lies; but, Here was laid:
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for so various, so vicissitudinarie is all this world, as that even the dust of the grave hath revolutions.
for so various, so vicissitudinary is all this world, as that even the dust of the grave hath revolutions.
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As the motions of an upper sphere imprint a motion in a lower sphere, other then naturally it would have;
As the motions of an upper sphere imprint a motion in a lower sphere, other then naturally it would have;
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so the changes of the life work after death. And as envie supplants and removes us alive;
so the changes of the life work After death. And as envy supplants and removes us alive;
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a shovell removes us, and throwes us out of our grave, after death. No limbeck, no weights can tell you, This is dust royall, this plebeian dust:
a shovel removes us, and throws us out of our grave, After death. No limbeck, no weights can tell you, This is dust royal, this plebeian dust:
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no commission, no inquisition can say, This is catholick, this is hereticall dust. All lie alike, and all shall rise alike:
no commission, no inquisition can say, This is catholic, this is heretical dust. All lie alike, and all shall rise alike:
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alike, that is, at once, and upon one command. The saint cannot accelerate, the reprobate cannot retard the resurrection.
alike, that is, At once, and upon one command. The saint cannot accelerate, the Reprobate cannot retard the resurrection.
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And all that rise to the right hand, shall be equally kings;
And all that rise to the right hand, shall be equally Kings;
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and all at the left, equally what? the worst name we can call them by,
and all At the left, equally what? the worst name we can call them by,
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or affect them with, is devil: and then they shall have bodies to be tormented in, which devils have not.
or affect them with, is Devil: and then they shall have bodies to be tormented in, which Devils have not.
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Miserable, unexpressible, unimaginable, macerable condition, where the sufferer would be glad to be but a devil;
Miserable, unexpressible, unimaginable, macerable condition, where the sufferer would be glad to be but a Devil;
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where it were some happinesse, and some kinde of life, to be able to die; and a great preferment, to be nothing!
where it were Some happiness, and Some kind of life, to be able to die; and a great preferment, to be nothing!
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He made us all of earth, and all of red earth: our earth was red, even when it was in Gods hands:
He made us all of earth, and all of read earth: our earth was read, even when it was in God's hands:
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a rednesse that amounts to a shamefastnesse, to a blushing at our infirmities, is imprinted in us by Gods hands:
a redness that amounts to a shamefastness, to a blushing At our infirmities, is imprinted in us by God's hands:
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for this rednesse is but a conscience, a guiltinesse of needing a continuall supply, and succession of more and more grace:
for this redness is but a conscience, a guiltiness of needing a continual supply, and succession of more and more grace:
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and we are all red, red so, even from the beginning, and in our best state.
and we Are all read, read so, even from the beginning, and in our best state.
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Adam had, the angels had thus much of this infirmitie, that though they had a great measure of grace, they needed more.Adam had, the Angels had thus much of this infirmity, that though they had a great measure of grace, they needed more.
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The prodigall childe grew poore enough after he had received his portion:
The prodigal child grew poor enough After he had received his portion:
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and he may be wicked enough, that trusts upon former or present grace, and seeks not more.
and he may be wicked enough, that trusts upon former or present grace, and seeks not more.
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This rednesse, a blushing, that is, an acknowledgement that we could not subsist with any measure of faith,
This redness, a blushing, that is, an acknowledgement that we could not subsist with any measure of faith,
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except we pray for more faith; nor of grace, except we seek more grace, we have from the hand of God:
except we pray for more faith; nor of grace, except we seek more grace, we have from the hand of God:
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and an other rednesse from his hand too, the bloud of his Sonne;
and an other redness from his hand too, the blood of his Son;
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for that bloud was effused by Christ, in the vail of this ransome for us all,
for that blood was effused by christ, in the Vail of this ransom for us all,
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and accepted by God in the vail thereof for us all:
and accepted by God in the Vail thereof for us all:
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and this rednesse is in the nature thereof as extensive, as the rednesse derived from Adam is: both reach to all;
and this redness is in the nature thereof as extensive, as the redness derived from Adam is: both reach to all;
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so we were red earth in the hands of God, as rednesse denotes our generall infirmities:
so we were read earth in the hands of God, as redness denotes our general infirmities:
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and as rednesse denotes the bloud of his Sonne, our Saviour, all have both.
and as redness denotes the blood of his Son, our Saviour, all have both.
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But that rednesse which we have contracted from bloud shed by our selves, the bloud of our own souls, by sinne, was not upon us when we were in the hands of God:
But that redness which we have contracted from blood shed by our selves, the blood of our own Souls, by sin, was not upon us when we were in the hands of God:
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that rednesse is not his tincture, not his complexion: no decree of his is writ in any such red ink.
that redness is not his tincture, not his complexion: no Decree of his is writ in any such read ink.
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Our sins are our own, & our destruction is from our selves. We are not as accessaries, and God as principall in this soul-murder: God forbid.
Our Sins Are our own, & our destruction is from our selves. We Are not as accessaries, and God as principal in this Soul-murder: God forbid.
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We are not as executioners of Gods sentence, and God the malefactour in this souldamnation: God forbid.
We Are not as executioners of God's sentence, and God the Malefactor in this souldamnation: God forbid.
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Cain came not red in his brothers bloud out of Gods hands; nor David red with Ʋriahs bloud; nor Achitophel with his own;Cain Come not read in his Brother's blood out of God's hands; nor David read with Ʋriahs blood; nor Ahithophel with his own;
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nor Judas with Christs, or his own.
nor Judas with Christ, or his own.
ccx np1 p-acp npg1, cc po31 d.
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That that Pilate did illusorily, God can do truely, wash his hands from the bloud of any of those men.
That that Pilate did illusorily, God can do truly, wash his hands from the blood of any of those men.
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It were a weak plea to say, I killed not that man; but it is true, I commanded one who was under my command, to kill him:
It were a weak plea to say, I killed not that man; but it is true, I commanded one who was under my command, to kill him:
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It is rather a prevarication, then a justification of God, to say, God is not the authour of sinne in any man:
It is rather a prevarication, then a justification of God, to say, God is not the author of sin in any man:
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but is is true, God makes that mans sinne, that sinne. God is innocencie: and the beams that flow from him, are of the same nature and colour.
but is is true, God makes that men sin, that sin. God is innocence: and the beams that flow from him, Are of the same nature and colour.
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Christ, when he appeared in heaven, was not red, but white; his hand, his head, and hairs too:
christ, when he appeared in heaven, was not read, but white; his hand, his head, and hairs too:
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he, and that that grows from him; he, and we, as we come from his hands, are white too:
he, and that that grows from him; he, and we, as we come from his hands, Are white too:
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his angels, that provoke us to the imitation of that pattern, are so in white; two men, two angels stood by the apostles in white apparell:
his Angels, that provoke us to the imitation of that pattern, Are so in white; two men, two Angels stood by the Apostles in white apparel:
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the imitation is laid upon us, by precept too: At all times let thy garments be white;
the imitation is laid upon us, by precept too: At all times let thy garments be white;
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those actions, in which thou appearest to the world, innocent. It is true that Christ is both;
those actions, in which thou appearest to the world, innocent. It is true that christ is both;
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My beloved is white and ruddy, sayes the Spouse: but the white was his own; his rednesse is from us. My Beloved is white and ruddy, Says the Spouse: but the white was his own; his redness is from us.
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That which Zipporah said to her husband Moses in anger, the Church may say to Christ in thankfulnesse, Verè sponsus sanguinum, Thou art truely a bloudy husband to me; Damim, sanguinum;
That which Zipporah said to her husband Moses in anger, the Church may say to christ in thankfulness, Vere Sponsus Sanguinum, Thou art truly a bloody husband to me; Danmim, Sanguinum;
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of blouds, blouds in the plurall: for all our blouds are upon him.
of bloods, bloods in the plural: for all our bloods Are upon him.
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This was a mercie to the militant Church, that even the triumphant Church wondred at it.
This was a mercy to the militant Church, that even the triumphant Church wondered At it.
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They knew not Christ, when he came up into heaven in red; Who is this that cometh in red garments? Isa. 63.1. wherefore is thy apparell red, like him that treadeth in the wine-presse? They knew he went down in white, in entire innocencie;
They knew not christ, when he Come up into heaven in read; Who is this that comes in read garments? Isaiah 63.1. Wherefore is thy apparel read, like him that treadeth in the winepress? They knew he went down in white, in entire innocence;
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and they wondred to see him return in red: but he satisfies them; Calcavi, You think I have troden the wine-presse, and you mistake it not: I have troden the wine-presse:
and they wondered to see him return in read: but he Satisfies them; Calcavi, You think I have trodden the winepress, and you mistake it not: I have trodden the winepress:
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and Calcavi solus, and that alone: All the rednesse, all the bloud of the whole world is upon me:
and Calcavi solus, and that alone: All the redness, all the blood of the Whole world is upon me:
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and as he addes, Non vir de gentibus; Of all people there was none with me;
and as he adds, Non vir de gentibus; Of all people there was none with me;
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with me so, as to have any part in the merit; so, of all people there was none with me:
with me so, as to have any part in the merit; so, of all people there was none with me:
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without me so, as to be excluded by me, without their own fault, from the benefit of the merit.
without me so, as to be excluded by me, without their own fault, from the benefit of the merit.
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This rednesse he carried up to heaven; for by the bloud of his crosse came peace, both to the things in heaven, and the things on earth.
This redness he carried up to heaven; for by the blood of his cross Come peace, both to the things in heaven, and the things on earth.
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For the peccabilitie, that possibilitie of sinning, which is in the nature of the angels of heaven, would break out into sinne,
For the peccability, that possibility of sinning, which is in the nature of the Angels of heaven, would break out into sin,
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but for that confirmation, which those angels have received in the bloud of Christ. This rednesse he carried to heaven;
but for that confirmation, which those Angels have received in the blood of christ. This redness he carried to heaven;
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and this rednesse he hath left upon earth, that all we, miserable clods of earth, might be tempered with his bloud:
and this redness he hath left upon earth, that all we, miserable clods of earth, might be tempered with his blood:
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that in his bloud, exhibited in his holy & blessed Sacrament, our long robes might be made white in the bloud of the Lambe:
that in his blood, exhibited in his holy & blessed Sacrament, our long robes might be made white in the blood of the Lamb:
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that, though our sinnes be robes, habits of long continuance in sinne;
that, though our Sins be robes, habits of long Continuance in sin;
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yet, through that rednesse which our sinnes have cast upon him, we might come to participate of that whitenesse, that righteousnesse, which is his own:
yet, through that redness which our Sins have cast upon him, we might come to participate of that whiteness, that righteousness, which is his own:
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We; that is, all we: for, as to take us in, who are of low condition,We; that is, all we: for, as to take us in, who Are of low condition,
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and obscure station, a cloud is made white, by his sitting upon it; He sat upon a white cloud:
and Obscure station, a cloud is made white, by his sitting upon it; He sat upon a white cloud:
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so, to let the highest see, that they have no whitenesse, but from him, he makes the throne white by sitting upon it:
so, to let the highest see, that they have no whiteness, but from him, he makes the throne white by sitting upon it:
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He sat upon a great white throne. It had been great, if it had not been white:He sat upon a great white throne. It had been great, if it had not been white:
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white is the colour of dilatatiō; Goodnesse enlarges the throne. It had not been white, if he had not sat upon it.
white is the colour of dilatation; goodness enlarges the throne. It had not been white, if he had not sat upon it.
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That goodnesse onely which consists in glorifying God, and God in Christ, and Christ in the sinceritie of the truth, is true whitenesse.
That Goodness only which consists in glorifying God, and God in christ, and christ in the sincerity of the truth, is true whiteness.
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God hath no rednesse in himself, no anger towards us, till he considers us as sinners.
God hath no redness in himself, no anger towards us, till he considers us as Sinners.
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God casts no rednesse upon us, inflicts no necessitie, no constraint of sinning upon us:
God Cast no redness upon us, inflicts no necessity, no constraint of sinning upon us:
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we have died our selves in sinnes as red as scarlet, we have drowned our selves in such a red sea.
we have died our selves in Sins as read as scarlet, we have drowned our selves in such a read sea.
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But as a garment that was washed in the Red sea, would come out white, ( so wonderfull works hath God done at the Red sea, sayes David) so doth his whitenesse work through our red,
But as a garment that was washed in the Read sea, would come out white, (so wonderful works hath God done At the Read sea, Says David) so does his whiteness work through our read,
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and makes this Adam, this red earth, Calculum candidum, that white stone, that receives a new name, not Ish, not Enosh, not Gheber; no name that tasts of miserie, nor of vanitie;
and makes this Adam, this read earth, Calculum candidum, that white stone, that receives a new name, not Ish, not Enosh, not Gheber; no name that tastes of misery, nor of vanity;
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but that name renewed and manifested, which was imprinted upon us in our elections, the sonnes of God;
but that name renewed and manifested, which was imprinted upon us in our elections, the Sons of God;
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the irremoveable, the undisinheritable sonnes of God. Be pleased to receive this note at parting, that there is Macula alba, a spot,
the irremoveable, the undisinheritable Sons of God. Be pleased to receive this note At parting, that there is Macula alba, a spot,
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and yet white, as well as a red spot: a whitenesse, that is an indication of a leprosie, as well as a rednesse.
and yet white, as well as a read spot: a whiteness, that is an indication of a leprosy, as well as a redness.
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It is whole-Pelagianisme, to think nature alone sufficient; half-Pelagianisme, to think grace once received to be sufficient;
It is whole-pelagianism, to think nature alone sufficient; half-Pelagianisme, to think grace once received to be sufficient;
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super-Pelagianisme, to think our actions can bring God in debt to us by merit, and supererogation,
super-pelagianism, to think our actions can bring God in debt to us by merit, and supererogation,
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& Catharisme, imaginarie puritie, in canonizing our selves as present saints, and condemning all that differ from us, as reprobates.
& Catharism, imaginary purity, in canonizing our selves as present Saints, and condemning all that differ from us, as Reprobates.
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All these are white spots, and have the colour of goodnesse; but are indications of leprosie.
All these Are white spots, and have the colour of Goodness; but Are indications of leprosy.
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So is that, that God threatens, Decorticatio ficûs & albi rami; that the fig-tree shall be barked, and the boughs thereof left white.
So is that, that God threatens, Decortication ficûs & Albi rami; that the Fig tree shall be barked, and the boughs thereof left white.
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To be left white without bark, was an indication of a speedy withering. Ostensa candescunt, & arescunt, sayes S. Gregorie of that place:
To be left white without bark, was an indication of a speedy withering. Ostensa candescunt, & arescunt, Says S. Gregory of that place:
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the bough that lies open without bark, looks white, but perisheth.
the bough that lies open without bark, looks white, but Perishes.
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The good works that are done openly to please men, have their reward (sayes Christ) that is, shall never have reward.
The good works that Are done openly to please men, have their reward (Says christ) that is, shall never have reward.
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To pretend to do good, and not mean it; to do things good in themselves, but not to good ends;
To pretend to do good, and not mean it; to do things good in themselves, but not to good ends;
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to go towards good ends, but not by good wayes; to make the deceiving of men thine end, or the praise of men thine end;
to go towards good ends, but not by good ways; to make the deceiving of men thine end, or the praise of men thine end;
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all this may have a whitenesse, a colour of good:
all this may have a whiteness, a colour of good:
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but all this is a barking of the bough, and an indication of a mischievous leprosie.
but all this is a barking of the bough, and an indication of a mischievous leprosy.
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There is no good whitenesse, but a reflexion from Christ Jesus, in an humble acknowledgement that we have none of our own;
There is no good whiteness, but a reflection from christ jesus, in an humble acknowledgement that we have none of our own;
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and in a confident assurance, that in our worst estate we may be made partakers of his. We are all red earth. In Adam, we would not;
and in a confident assurance, that in our worst estate we may be made partakers of his. We Are all read earth. In Adam, we would not;
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since Adam, we could not avoid sinne, and the concomitants thereof, miseries; which we have called our West, our cloud, our darknesse.
since Adam, we could not avoid sin, and the concomitants thereof, misery's; which we have called our West, our cloud, our darkness.
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But then we have a North, that scatters these clouds, in the next word, Adimaginem; that we are made to another pattern, in another likenesse then our own.
But then we have a North, that scatters these Clouds, in the next word, Adimaginem; that we Are made to Another pattern, in Another likeness then our own.
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Faciamus hominem. So farre we are gone, East and West; which is half our compasse, and all this dayes voyage:Faciamus hominem. So Far we Are gone, East and West; which is half our compass, and all this days voyage:
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for we are struck upon the sand, and must stay another tide and another gale for our North and South. FINIS.
for we Are struck upon the sand, and must stay Another tide and Another gale for our North and South. FINIS.
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Genesis 1.26. And God said, Let us make man in our image, after our likenesse.
Genesis 1.26. And God said, Let us make man in our image, After our likeness.
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BY fair occasion from these words, we proposed to you the whole compasse of mans voyage, from his launching forth in this world, to his anchoring in the next;
BY fair occasion from these words, we proposed to you the Whole compass of men voyage, from his launching forth in this world, to his anchoring in the next;
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from his hoysing sail here, to his striking sail there: in which compasse we designed to you his foure quarters:
from his hoisting sail Here, to his striking sail there: in which compass we designed to you his foure quarters:
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first, his East, where he must begin, the fundamentall knowledge of the Trinitie (for that we found to be the specification & distinctive character of a Christian) where,
First, his East, where he must begin, the fundamental knowledge of the Trinity (for that we found to be the specification & distinctive character of a Christian) where,
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though that be so, we shewed you also, why we were not called Trinitarians, but Christians: and we shewed you the advantage that man hath, in laying hold upon God in these severall notions;
though that be so, we showed you also, why we were not called Trinitarians, but Christians: and we showed you the advantage that man hath, in laying hold upon God in these several notions;
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That the prodigall sonne hath an indulgent father; that the decayed father hath an abundant sonne;
That the prodigal son hath an indulgent father; that the decayed father hath an abundant son;
cst dt j-jn n1 vhz dt j n1; cst dt j-vvn n1 vhz dt j n1;
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that the dejected spirit hath a Spirit of comfort to fly to in heaven.
that the dejected Spirit hath a Spirit of Comfort to fly to in heaven.
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And as we shewed you from S. Paul, that it was an Atheisme to be no Christian: ( Without God, sayes he,
And as we showed you from S. Paul, that it was an Atheism to be no Christian: (Without God, Says he,
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as long as without Christ) so we lamented the slacknesse of Christians, that they did not seriously and particularly consider the persons of the Trinitie,
as long as without christ) so we lamented the slackness of Christians, that they did not seriously and particularly Consider the Persons of the Trinity,
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and especially the holy Ghost, in their particular actions:
and especially the holy Ghost, in their particular actions:
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And then we came to that consideration, whether this doctrine were established, or directly insinuated, in this plurall word of our text, Faciamus, Let us make man:
And then we Come to that consideration, whither this Doctrine were established, or directly insinuated, in this plural word of our text, Faciamus, Let us make man:
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and we found that doctrine to be here, and here first, of any place in the Bible:
and we found that Doctrine to be Here, and Here First, of any place in the bible:
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and finding God to speak in the plurall, we accepted (for a time) that interpretation which some had made thereof, That God spake in the person of a Soveraigne Prince,
and finding God to speak in the plural, we accepted (for a time) that Interpretation which Some had made thereof, That God spoke in the person of a Sovereign Prince,
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and therefore (as they do) in the plurall, We: And thereby having established reverence to Princes, we claymed, in Gods behalf, the same reverence to him;
and Therefore (as they do) in the plural, We: And thereby having established Reverence to Princes, we claimed, in God's behalf, the same Reverence to him;
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that men would demean themselves here, when God is spoken to in prayer, as reverently as when they speak to the King.
that men would demean themselves Here, when God is spoken to in prayer, as reverently as when they speak to the King.
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But afterwards we found God to speak here not onely as our King, but as our Maker,
But afterwards we found God to speak hear not only as our King, but as our Maker,
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as God himself, and God in councel, Faciamus: And we applied thereunto the difference of our respect to a person of that honourable rank,
as God himself, and God in council, Faciamus: And we applied thereunto the difference of our respect to a person of that honourable rank,
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when we came before him at the councel-table, and when we came to him at his own table;
when we Come before him At the Council table, and when we Come to him At his own table;
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and thereby advanced the seriousnesse of this consideration, God in the Trinitie. And farther we sailed not with our Eastern winde.
and thereby advanced the seriousness of this consideration, God in the Trinity. And farther we sailed not with our Eastern wind.
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Our West we considered in the next word, Hominem; That, though we were made by the whole Trinitie,
Our West we considered in the next word, Hominem; That, though we were made by the Whole Trinity,
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yet the whole Trinitie made us but men, and men in this name of our text, Adam; and Adam is but earth:
yet the Whole Trinity made us but men, and men in this name of our text, Adam; and Adam is but earth:
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and that is our West, our declination, our Sun-set. We passed over the foure names, by which man is ordinarily expressed in the scriptures;
and that is our West, our declination, our Sunset. We passed over the foure names, by which man is ordinarily expressed in the Scriptures;
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and we found necessary miserie in three of them; and possible, nay, likely miserie in the fourth, in the best name.
and we found necessary misery in three of them; and possible, nay, likely misery in the fourth, in the best name.
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We insisted upon the name of our text, Adam, earth; and had some use of these notes;
We insisted upon the name of our text, Adam, earth; and had Some use of these notes;
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first, That if I were but earth, God was pleased to be the potter; If I but a sheep, he a shepherd;
First, That if I were but earth, God was pleased to be the potter; If I but a sheep, he a shepherd;
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If I but a cottage, he a builder: So he work upon me, let me be what he will.
If I but a cottage, he a builder: So he work upon me, let me be what he will.
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We noted, that God made us earth, not aire, not fire;
We noted, that God made us earth, not air, not fire;
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that man hath bodily and worldly duties to perform, and is not all spirit in this life. Devotion is his soul:
that man hath bodily and worldly duties to perform, and is not all Spirit in this life. Devotion is his soul:
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but he hath a bodie of discretion & usefulnesse to invest in some calling. We noted too, that in being earth we are equall:
but he hath a body of discretion & usefulness to invest in Some calling. We noted too, that in being earth we Are equal:
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we tried that equalitie, first in the root, in Adam; there if any man will be nobler earth then I, he must have more originall sinne then I:
we tried that equality, First in the root, in Adam; there if any man will be Nobler earth then I, he must have more original sin then I:
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for that was all Adams patrimonie, all that he could give. And we tried this equalitie in another furnace, in the grave;
for that was all Adams patrimony, all that he could give. And we tried this equality in Another furnace, in the grave;
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where there is no means to distinguish royall from plebeian, nor catholick from hereticall dust. And lastly we noted, that this our earth was red;
where there is no means to distinguish royal from plebeian, nor catholic from heretical dust. And lastly we noted, that this our earth was read;
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& considered in what respect it was red, even in Gods hands; but found that in the bloud-rednesse of sinne, God had no hand;
& considered in what respect it was read, even in God's hands; but found that in the blood-redness of sin, God had no hand;
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but sinne, and destructions for sinne, were wholly from our selves:
but sin, and destructions for sin, were wholly from our selves:
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which consideration we ended with this, that there was Macula alba, a white spot of leprosie, as well as a red:
which consideration we ended with this, that there was Macula alba, a white spot of leprosy, as well as a read:
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and we found the overvaluation of our own puritie, and the uncharitable condemnation of all that differ from us, to be that white spot.
and we found the overvaluation of our own purity, and the uncharitable condemnation of all that differ from us, to be that white spot.
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And so farre we sailed with that Western winde, & are come to our third point in this our compasse, our North.
And so Far we sailed with that Western wind, & Are come to our third point in this our compass, our North.
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In this point, the North, we place our first comfort. The North is not alwayes the comfortablest clime;
In this point, the North, we place our First Comfort. The North is not always the comfortablest climb;
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nor is the North alwayes a type of happinesse in the scriptures. Many times God threatens storms from the North:
nor is the North always a type of happiness in the Scriptures. Many times God threatens storms from the North:
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but even in those Northern storms, we consider their action, that they scatter, they dissipate those clouds which were gathered, and so induce a serenitie.
but even in those Northern storms, we Consider their actium, that they scatter, they dissipate those Clouds which were gathered, and so induce a serenity.
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And so fair weather comes from the North. And so fair weather comes from the North.
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The consideration of our West, our low estate, that we are but earth, but red earth, died red by our selves;
The consideration of our West, our low estate, that we Are but earth, but read earth, died read by our selves;
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and that imaginary white, which appeares so to us, is but a white of leprosie:
and that imaginary white, which appears so to us, is but a white of leprosy:
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this West inwraps us in heavie clouds of murmuring in this life, that we cannot live so freely as beasts do;
this West inwraps us in heavy Clouds of murmuring in this life, that we cannot live so freely as beasts do;
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and in clouds of desperation for the next life, that we cannot die so absolutely as beasts do. We die all our lives;
and in Clouds of desperation for the next life, that we cannot die so absolutely as beasts do. We die all our lives;
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and yet we live after our deaths: These are our clouds; & then the North shakes these clouds.
and yet we live After our death's: These Are our Clouds; & then the North shakes these Clouds.
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The North-winde driveth away the rain, sayes Solomon. There is a North in our text, that drives all these tears from our eyes. The Northwind drives away the rain, Says Solomon. There is a North in our text, that drives all these tears from our eyes.
dt n1 vvz av dt n1, vvz np1. pc-acp vbz dt n1 p-acp po12 n1, cst vvz d d n2 p-acp po12 n2.
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487
Christ calls upon the North as well as the South, to blow upon his garden, and to diffuse the perfumes thereof. christ calls upon the North as well as the South, to blow upon his garden, and to diffuse the perfumes thereof.
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Adversitie, as well as prosperitie, opens the bountie of God unto us; and oftentimes better. But that is not the benefit of the North, in our present consideration:
Adversity, as well as Prosperity, Opens the bounty of God unto us; and oftentimes better. But that is not the benefit of the North, in our present consideration:
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(3) text (DIV1)
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but this is it, that first our Sunne sets in the West.
but this is it, that First our Sun sets in the West.
cc-acp d vbz pn31, cst ord po12 n1 vvz p-acp dt n1.
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490
The Eastern dignitie which we received in our first creation, as we were the work of the whole Trinitie, falls under a Western cloud, that that Trinitie made us but earth.
The Eastern dignity which we received in our First creation, as we were the work of the Whole Trinity, falls under a Western cloud, that that Trinity made us but earth.
dt j n1 r-crq pns12 vvd p-acp po12 ord n1, c-acp pns12 vbdr dt n1 pp-f dt j-jn np1, vvz p-acp dt j n1, cst d np1 vvd pno12 p-acp n1.
(3) text (DIV1)
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491
And then blows our North, and scatters this cloud;
And then blows our North, and scatters this cloud;
cc av vvz po12 n1, cc vvz d n1;
(3) text (DIV1)
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492
that this earth hath a nobler form then any other part or limbe of the world:
that this earth hath a Nobler from then any other part or limb of the world:
cst d n1 vhz dt jc n1 cs d j-jn n1 cc n1 pp-f dt n1:
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for we are made by a fairer pattern, by a nobler image, by a higher likenesse.
for we Are made by a Fairer pattern, by a Nobler image, by a higher likeness.
c-acp pns12 vbr vvn p-acp dt jc n1, p-acp dt jc n1, p-acp dt jc n1.
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494
Faciamus; Though we make but a man, Let us make him in our image, after our likenesse. Faciamus; Though we make but a man, Let us make him in our image, After our likeness.
np1; cs pns12 vvb p-acp dt n1, vvb pno12 vvi pno31 p-acp po12 n1, p-acp po12 n1.
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495
The varietie which the holy Ghost uses here in the pen of Moses, hath given occasion to divers, to raise divers observations upon these words, which seem divers, Image and Likenesse; as also in the varietie of the phrase:
The variety which the holy Ghost uses Here in the pen of Moses, hath given occasion to diverse, to raise diverse observations upon these words, which seem diverse, Image and Likeness; as also in the variety of the phrase:
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(3) text (DIV1)
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for it is thus conceived and layed, In our image; and then, After our likenesse. I know it is a good rule that Damascen gives, Parva non sunt parva, ex quibus magna proveniunt;
for it is thus conceived and laid, In our image; and then, After our likeness. I know it is a good Rule that Damascene gives, Parva non sunt parva, ex quibus Magna proveniunt;
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(3) text (DIV1)
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497
Nothing is to be neglected, as little, from which great things may arise: If the consequence may be great, the thing must not be thought little.Nothing is to be neglected, as little, from which great things may arise: If the consequence may be great, the thing must not be Thought little.
pix vbz pc-acp vbi vvn, c-acp j, p-acp r-crq j n2 vmb vvi: cs dt n1 vmb vbi j, dt n1 vmb xx vbi vvn j.
(3) text (DIV1)
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498
No Jod in the scripture shall perish; therefore no Jod is superfluous: if it were superfluous, it might perish.
No Jod in the scripture shall perish; Therefore no Jod is superfluous: if it were superfluous, it might perish.
uh-dx j p-acp dt n1 vmb vvi; av dx j vbz j: cs pn31 vbdr j, pn31 vmd vvi.
(3) text (DIV1)
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499
Words, and lesse particles then words, have busied the whole Church.
Words, and less particles then words, have busied the Whole Church.
n2, cc av-dc n2 cs n2, vhb vvn dt j-jn n1.
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500
In the Councel of Ephesus, where Bishops in a great number excommunicated Bishops in a greater;
In the Council of Ephesus, where Bishops in a great number excommunicated Bishops in a greater;
p-acp dt n1 pp-f np1, c-crq n2 p-acp dt j n1 vvn n2 p-acp dt jc;
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501
Bishop against Bishop, and Patriarch against Patriarch;
Bishop against Bishop, and Patriarch against Patriarch;
n1 p-acp n1, cc n1 p-acp np1;
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502
in which case, when both parties had made strong parties in Court, and the Emperour forbore to declare himself on either side for a time, he was told, that he refused to assent to that which 6000 Bishops had agreed in:
in which case, when both parties had made strong parties in Court, and the Emperor forbore to declare himself on either side for a time, he was told, that he refused to assent to that which 6000 Bishops had agreed in:
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503
the strife was but for a word, whether the blessed Virgin might be called Deipara, The mother of God;
the strife was but for a word, whither the blessed Virgae might be called Deipara, The mother of God;
dt n1 vbds cc-acp p-acp dt n1, cs dt j-vvn n1 vmd vbi vvn np1, dt n1 pp-f np1;
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for Christipara, The mother of Christ; which Christ all agree to be God. Nestorius and all his partie agreed with Cyril, that she might be.
for Christbearer, The mother of christ; which christ all agree to be God. Nestorius and all his party agreed with Cyril, that she might be.
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505
In the Councel of Calcedon, the difference was not so great, as for a word composed of syllables.
In the Council of Calcedon, the difference was not so great, as for a word composed of syllables.
p-acp dt n1 pp-f np1, dt n1 vbds xx av j, c-acp p-acp dt n1 vvn pp-f n2.
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506
It was but for a syllable, whether Ex or In. The heretiques condemned then, confessed Christ to be Ex duabus naturis, to be composed of two natures, at first;
It was but for a syllable, whither Ex or In. The Heretics condemned then, confessed christ to be Ex Duabus naturis, to be composed of two nature's, At First;
pn31 vbds cc-acp p-acp dt n1, cs fw-la cc np1 dt n2 vvn av, vvd np1 pc-acp vbi fw-la fw-la fw-la, pc-acp vbi vvn pp-f crd n2, p-acp ord;
(3) text (DIV1)
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but not to be In duabus naturis, not to consist of two natures after. And for that In, they were thrust out.
but not to be In Duabus naturis, not to consist of two nature's After. And for that In, they were thrust out.
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(3) text (DIV1)
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508
In the Councel of Nice, it was not so much as a syllable made of letters;
In the Council of Nicaenae, it was not so much as a syllable made of letters;
p-acp dt n1 pp-f j, pn31 vbds xx av av-d c-acp dt n1 vvd pp-f n2;
(3) text (DIV1)
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509
for it was but for one letter; whether Homoousion, or Homöusion, was the issue.
for it was but for one Letter; whither Homoousion, or Homöusion, was the issue.
p-acp pn31 vbds cc-acp p-acp crd n1; cs n1, cc n1, vbds dt n1.
(3) text (DIV1)
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510
Where the question hath not been of divers words, nor syllables, nor letters, but onely of the place of words, what tempestuous differences have risen!
Where the question hath not been of diverse words, nor syllables, nor letters, but only of the place of words, what tempestuous differences have risen!
c-crq dt n1 vhz xx vbn pp-f j n2, ccx n2, ccx n2, cc-acp av-j pp-f dt n1 pp-f n2, r-crq j n2 vhb vvn!
(3) text (DIV1)
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511
How much hath sola sides and sides sola changed the case! Nay, where there hath been no quarrell for precedencie, for transposing of words, or syllables,
How much hath sola sides and sides sola changed the case! Nay, where there hath been no quarrel for precedency, for transposing of words, or syllables,
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(3) text (DIV1)
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or letters, where there hath not been so much as a letter in question, how much doth an accent varie a sense!
or letters, where there hath not been so much as a Letter in question, how much does an accent vary a sense!
cc n2, c-crq a-acp vhz xx vbn av av-d c-acp dt n1 p-acp n1, c-crq av-d vdz dt n1 vvi dt n1!
(3) text (DIV1)
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513
An interrogation or no interrogation, will make it directly contrarie.
an interrogation or no interrogation, will make it directly contrary.
dt n1 cc dx n1, vmb vvi pn31 av-j j-jn.
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514
All Christian expositours reade those words of Cain, My sinne is greater then can be pardoned, positively;
All Christian expositors read those words of Cain, My sin is greater then can be pardoned, positively;
av-d njp n2 vvb d n2 pp-f np1, po11 n1 vbz jc cs vmb vbi vvn, av-j;
(3) text (DIV1)
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515
and so they are evident words of desperation. The Jews reade them with an interrogation, Are my sinnes greater then can be pardoned? and so they are words of compunction and repentance. The prophet Micheas sayes, that Bethlehem is a small place:
and so they Are evident words of desperation. The jews read them with an interrogation, are my Sins greater then can be pardoned? and so they Are words of compunction and Repentance. The Prophet Micheas Says, that Bethlehem is a small place:
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(3) text (DIV1)
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516
The Evangelist S. Matthew sayes, No small place. An interrogation in Micheas mouth reconciles it; The Evangelist S. Matthew Says, No small place. an interrogation in Micheas Mouth reconciles it;
dt np1 n1 np1 vvz, dx j n1. dt n1 p-acp np1 n1 vvz pn31;
(3) text (DIV1)
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517
Art thou a small place? amounts to that, Thou art not. Sounds, voices, words, must not be neglected:Art thou a small place? amounts to that, Thou art not. Sounds, voices, words, must not be neglected:
vb2r pns21 dt j n1? vvz p-acp d, pns21 vb2r xx. vvz, n2, n2, vmb xx vbi vvn:
(3) text (DIV1)
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518
for Christs forerunner, John Baptist, qualified himself no otherwise;
for Christ forerunner, John Baptist, qualified himself not otherwise;
c-acp npg1 n1, np1 np1, vvn px31 xx av;
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519
he was but a voice: and Christ himself is Verbum; The Word is the name even of the Sonne of God.
he was but a voice: and christ himself is Verbum; The Word is the name even of the Son of God.
pns31 vbds p-acp dt n1: cc np1 px31 vbz fw-la; dt n1 vbz dt n1 av pp-f dt n1 pp-f np1.
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520
No doubt but States-men & Magistrates finde often the danger of having suffered small abuses to passe uncorrected.
No doubt but Statesmen & Magistrates find often the danger of having suffered small Abuses to pass uncorrected.
dx n1 p-acp n2 cc n2 vvb av dt n1 pp-f vhg vvn j n2 pc-acp vvi j.
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521
We that see State-businesse but in the glasse of storie, and cannot be shut out of chronicles, see there, upon what little objects the eye and the jealousie of the State is oftentimes forced to bend it self.
We that see State-business but in the glass of story, and cannot be shut out of chronicles, see there, upon what little objects the eye and the jealousy of the State is oftentimes forced to bend it self.
pns12 d vvb n1 cc-acp p-acp dt n1 pp-f n1, cc vmbx vbi vvn av pp-f n2, vvb a-acp, p-acp r-crq j n2 dt n1 cc dt n1 pp-f dt n1 vbz av vvn pc-acp vvi pn31 n1.
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We know in whose times in Rome a man might not weep, he might not sigh, he might not look pale, he might not be sick,
We know in whose times in Room a man might not weep, he might not sighs, he might not look pale, he might not be sick,
pns12 vvb p-acp rg-crq n2 p-acp vvi dt n1 vmd xx vvi, pns31 vmd xx vvi, pns31 vmd xx vvi j, pns31 vmd xx vbi j,
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523
but it was informed against, as a discontent, as a murmuring against the present government, and an inclination to change.
but it was informed against, as a discontent, as a murmuring against the present government, and an inclination to change.
cc-acp pn31 vbds vvn p-acp, c-acp dt n-jn, c-acp dt j-vvg p-acp dt j n1, cc dt n1 pc-acp vvi.
(3) text (DIV1)
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524
And truely many times, upon Damascens true ground, though not alwayes well applied, Parva non sunt parva; Nothing may be thought little,
And truly many times, upon Damascens true ground, though not always well applied, Parva non sunt parva; Nothing may be Thought little,
cc av-j d n2, p-acp np1 j n1, cs xx av av vvn, np1 fw-fr fw-la fw-la; pix vmb vbi vvn j,
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when the consequence may prove great. In our own sphere, in the Church, we are sure it is so;
when the consequence may prove great. In our own sphere, in the Church, we Are sure it is so;
c-crq dt n1 vmb vvi j. p-acp po12 d n1, p-acp dt n1, pns12 vbr j pn31 vbz av;
(3) text (DIV1)
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526
great inconveniences grew upon small tolerations.
great inconveniences grew upon small tolerations.
j n2 vvd p-acp j n2.
(3) text (DIV1)
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527
Therefore in that businesse, which occasioned all that trouble which we mentioned before, in the Councel of Ephesus,
Therefore in that business, which occasioned all that trouble which we mentioned before, in the Council of Ephesus,
av p-acp d n1, r-crq vvn d cst n1 r-crq pns12 vvd a-acp, p-acp dt n1 pp-f np1,
(3) text (DIV1)
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528
when S. Cyril wrote to the Clergie of his diocesse about it, at first he sayes, Praestiterat abstinere, It had been better these questions had not been raised:
when S. Cyril wrote to the Clergy of his diocese about it, At First he Says, Praestiterat abstinere, It had been better these questions had not been raised:
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(3) text (DIV1)
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but (sayes he) Si his nugis nos adoriantur, If they vex us with these impertinences, these trifles:
but (Says he) Si his Trifles nos adoriantur, If they vex us with these impertinences, these trifles:
p-acp (vvz pns31) fw-mi po31 fw-la fw-la fw-la, cs pns32 vvb pno12 p-acp d n2, d n2:
(3) text (DIV1)
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And yet these, which were but trifles at first, came to occasion Councels; and then to divide Councel against Councel;
And yet these, which were but trifles At First, Come to occasion Counsels; and then to divide Council against Council;
cc av d, r-crq vbdr cc-acp n2 p-acp ord, vvd p-acp n1 n2; cc av pc-acp vvi n1 p-acp n1;
(3) text (DIV1)
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and then to force the Emperour to take away the power of both Councels, and govern in Councel by his Vicar generall, a secular Lord sent from Court.
and then to force the Emperor to take away the power of both Counsels, and govern in Council by his Vicar general, a secular Lord sent from Court.
cc av pc-acp vvi dt n1 pc-acp vvi av dt n1 pp-f d n2, cc vvi p-acp n1 p-acp po31 n1 n1, dt j n1 vvn p-acp n1.
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532
And therefore did some of the Ancients (particularly Philastrius ) crie down some opinions for heresies, which were not matters of faith, but of philosophie;
And Therefore did Some of the Ancients (particularly Philastrius) cry down Some opinions for heresies, which were not matters of faith, but of philosophy;
cc av vdd d pp-f dt n2-j (av-j np1) vvb a-acp d n2 p-acp n2, r-crq vbdr xx n2 pp-f n1, cc-acp pp-f n1;
(3) text (DIV1)
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and even in philosophie truely held by them who were condemned for hereticks, and mistaken by their Judges that condemned them.
and even in philosophie truly held by them who were condemned for Heretics, and mistaken by their Judges that condemned them.
cc av p-acp fw-fr av-j vvn p-acp pno32 r-crq vbdr vvn p-acp n2, cc vvn p-acp po32 n2 cst vvd pno32.
(3) text (DIV1)
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Little things were called in question, lest great things should passe unquestioned:
Little things were called in question, lest great things should pass unquestioned:
j n2 vbdr vvn p-acp n1, cs j n2 vmd vvi j:
(3) text (DIV1)
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and some of these upon Damascens true ground (still true in rule, but not alwayes in the application) Parva non sunt parva; Nothing may be thought little, where the consequence may prove great.
and Some of these upon Damascens true ground (still true in Rule, but not always in the application) Parva non sunt parva; Nothing may be Thought little, where the consequence may prove great.
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(3) text (DIV1)
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536
Descend we from those great spheres, the State and the Church, into a lesser, that is, the conscience of particular men,
Descend we from those great spheres, the State and the Church, into a lesser, that is, the conscience of particular men,
vvb pns12 p-acp d j n2, dt n1 cc dt n1, p-acp dt jc, cst vbz, dt n1 pp-f j n2,
(3) text (DIV1)
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537
and consider the danger of exposing those vines to little foxes; of leaving small sinnes unconsidered, unrepented, uncorrected.
and Consider the danger of exposing those vines to little foxes; of leaving small Sins unconsidered, unrepented, uncorrected.
cc vvb dt n1 pp-f vvg d n2 p-acp j n2; pp-f vvg j n2 j, n1, j.
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538
In that glistering circle in the firmament, which we call the Galaxie, the milkie-way, there is not one starre of any of the six great magnitudes, which Astronomers proceed upon, belonging to that circle:
In that glistering circle in the firmament, which we call the Galaxy, the Milky-way, there is not one star of any of the six great magnitudes, which Astronomers proceed upon, belonging to that circle:
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(3) text (DIV1)
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539
it is a glorious circle, and possesseth a great part of heaven;
it is a glorious circle, and Possesses a great part of heaven;
pn31 vbz dt j n1, cc vvz dt j n1 pp-f n1;
(3) text (DIV1)
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and yet is all of so little starres as have no name, no knowledge taken of them:
and yet is all of so little Stars as have no name, no knowledge taken of them:
cc av vbz d pp-f av j n2 c-acp vhb dx n1, dx n1 vvn pp-f pno32:
(3) text (DIV1)
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So certainly are there many Saints in heaven, that shine as starres, and yet are not of those great magnitudes, to have been Patriarchs, or Prophets, or Apostles, or Martyrs, or Doctours, or Virgins; but good & blessed souls, that have religiously performed the duties of inferiour callings, and no more.
So Certainly Are there many Saints in heaven, that shine as Stars, and yet Are not of those great magnitudes, to have been Patriarchs, or prophets, or Apostles, or Martyrs, or Doctors, or Virgins; but good & blessed Souls, that have religiously performed the duties of inferior callings, and no more.
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(3) text (DIV1)
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542
And as certainly are there many souls tormented in hell, that never sinned sinne of any of the great magnitudes, Idolatry, Adultery, Murder, or the like;
And as Certainly Are there many Souls tormented in hell, that never sinned sin of any of the great magnitudes, Idolatry, Adultery, Murder, or the like;
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543
but inconsiderately have slid, and insensibly continued in the practise and habit of lesser sinnes.
but inconsiderately have slid, and insensibly continued in the practice and habit of lesser Sins.
cc-acp av-j vhb vvd, cc av-j vvd p-acp dt n1 cc n1 pp-f jc n2.
(3) text (DIV1)
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544
But parva non sunt parva; Nothing may be thought little, where the consequence may prove great.
But parva non sunt parva; Nothing may be Thought little, where the consequence may prove great.
p-acp fw-fr fw-fr fw-la fw-la; pix vmb vbi vvn j, c-crq dt n1 vmb vvi j.
(3) text (DIV1)
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545
When our Saviour sayes, That we shall give an account for every idle word in the day of judgement, what great hills of little sands will oppresse us then! When our Saviour Says, That we shall give an account for every idle word in the day of judgement, what great hills of little sands will oppress us then!
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546
And if substances of sinne were removed, yet what circumstances of sinne would condemne us!
And if substances of sin were removed, yet what Circumstances of sin would condemn us!
cc cs n2 pp-f n1 vbdr vvn, av q-crq n2 pp-f n1 vmd vvi pno12!
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If idle words have this weight, there can be no word thought idle in the Scriptures:
If idle words have this weight, there can be no word Thought idle in the Scriptures:
cs j n2 vhb d n1, pc-acp vmb vbi dx n1 vvd j p-acp dt n2:
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And therefore I blame not in any, I decline not in mine own practise, the making use of the varietie and copiousnesse of the holy Ghost, who is ever abundant,
And Therefore I blame not in any, I decline not in mine own practice, the making use of the variety and copiousness of the holy Ghost, who is ever abundant,
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and yet never superfluous in expressing his purpose in change of words.
and yet never superfluous in expressing his purpose in change of words.
cc av av-x j p-acp vvg po31 n1 p-acp n1 pp-f n2.
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And so no doubt we might do now in observing a difference between these words in our text, Image, and Likenesse; and between these two forms of expressing it, In our image, and, After our likenesse. This might be done.
And so no doubt we might do now in observing a difference between these words in our text, Image, and Likeness; and between these two forms of expressing it, In our image, and, After our likeness. This might be done.
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But that that must be done, will possesse all our time;
But that that must be done, will possess all our time;
p-acp d cst vmb vbi vdn, vmb vvi d po12 n1;
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that is, to declare (taking the two for this time to be but a farther illustration of one another;
that is, to declare (taking the two for this time to be but a farther illustration of one Another;
d vbz, pc-acp vvi (vvg dt crd p-acp d n1 pc-acp vbi p-acp dt jc n1 pp-f crd j-jn;
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Image and Likenesse, to our present purpose, to be all one) what this image and this likenesse imports;Image and Likeness, to our present purpose, to be all one) what this image and this likeness imports;
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and how this North scatters our former cloud; what our advantage is, that we are made to an image, to a pattern;
and how this North scatters our former cloud; what our advantage is, that we Are made to an image, to a pattern;
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and our obligation to set a pattern before us in all our actions. God appointed Moses to make all that he made, by a pattern.
and our obligation to Set a pattern before us in all our actions. God appointed Moses to make all that he made, by a pattern.
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556
God himself made all that he made, according to a pattern.
God himself made all that he made, according to a pattern.
np1 px31 vvd d cst pns31 vvd, vvg p-acp dt n1.
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God had deposited and laid up in himself certain forms, patterns, Ideas of every thing that he made.
God had deposited and laid up in himself certain forms, patterns, Ideas of every thing that he made.
np1 vhd vvn cc vvn a-acp p-acp px31 j n2, n2, n2 pp-f d n1 cst pns31 vvd.
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558
He made nothing, of which he had not preconceived the form, and predetermined in himself, I will make it thus.
He made nothing, of which he had not preconceived the from, and predetermined in himself, I will make it thus.
pns31 vvd pix, pp-f r-crq pns31 vhd xx vvn dt n1, cc vvd p-acp px31, pns11 vmb vvi pn31 av.
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And when he had made any thing, he saw it was good; Good, because it answered the pattern, the image;
And when he had made any thing, he saw it was good; Good, Because it answered the pattern, the image;
cc c-crq pns31 vhd vvn d n1, pns31 vvd pn31 vbds j; j, c-acp pn31 vvd dt n1, dt n1;
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Good, be••use it was like to that.
Good, be••use it was like to that.
j, vvb pn31 vbds av-j p-acp d.
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And therefore though of other creatures God pronounced they were good, because they were presently like their pattern, that is,
And Therefore though of other creatures God pronounced they were good, Because they were presently like their pattern, that is,
cc av cs pp-f j-jn n2 np1 vvd pns32 vbdr j, c-acp pns32 vbdr av-j av-j po32 n1, cst vbz,
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like that form which was in him for them: yet of man, he forbore to say that he was good;
like that from which was in him for them: yet of man, he forbore to say that he was good;
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because his conformitie to his pattern was to appeare after in his subsequent actions.
Because his conformity to his pattern was to appear After in his subsequent actions.
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Now as God made man after another pattern, and therefore we have a dignitie above all, that we had another manner of creation then the rest:
Now as God made man After Another pattern, and Therefore we have a dignity above all, that we had Another manner of creation then the rest:
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so have we a comfort above all, that we have another manner of administration then the rest.
so have we a Comfort above all, that we have Another manner of administration then the rest.
av vhb pns12 dt n1 p-acp d, cst pns12 vhb j-jn n1 pp-f n1 cs dt n1.
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566
God exercises another manner of providence upon man, then upon other creatures. A sparrow falls not without God, sayes Christ:
God exercises Another manner of providence upon man, then upon other creatures. A sparrow falls not without God, Says christ:
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yet no doubt God works otherwise in the fall of eminent persons, then in the fall of sparrows;
yet no doubt God works otherwise in the fallen of eminent Persons, then in the fallen of sparrows;
av dx n1 np1 vvz av p-acp dt n1 pp-f j n2, av p-acp dt n1 pp-f n2;
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for ye are of more value then many sparrows, sayes Christ there of every man: & some men single, are of more value then many men.for you Are of more valve then many sparrows, Says christ there of every man: & Some men single, Are of more valve then many men.
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569
God doth not thank the ant, for her industrie and good husbandrie in providing for her self.
God does not thank the Ant, for her industry and good Husbandry in providing for her self.
np1 vdz xx vvi dt n1, p-acp po31 n1 cc j n1 p-acp vvg p-acp po31 n1.
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570
God doth not reward the foxes, for concurring with Samson in his revenge.
God does not reward the foxes, for concurring with samson in his revenge.
np1 vdz xx vvi dt n2, p-acp vvg p-acp np1 p-acp po31 n1.
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571
God doth not fee the lion, which was his executioner upon the Prophet which had disobeyed his commandment;
God does not fee the Lion, which was his executioner upon the Prophet which had disobeyed his Commandment;
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nor those few she-bears, which slew the petulant children who had calumniated and reproached Elisha. God doth not fee them before, nor those few she-bears, which slew the petulant children who had calumniated and reproached Elisha. God does not fee them before,
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nor thank them after, nor take knowledge of their service:
nor thank them After, nor take knowledge of their service:
ccx vvb pno32 a-acp, ccx vvi n1 pp-f po32 n1:
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But for those men that served Gods execution upon the idolaters of the golden calf, it is pronounced in their behalf, that therein they consecrated themselves unto God;
But for those men that served God's execution upon the Idolaters of the golden calf, it is pronounced in their behalf, that therein they consecrated themselves unto God;
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and for that service God made that Tribe, the Tribe of Levi, his portion, his clergie, his consecrated Tribe:
and for that service God made that Tribe, the Tribe of Levi, his portion, his Clergy, his consecrated Tribe:
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So, Quia fecisti hoc, sayes God to Abraham, By my self I have sworn, because thou hast done this thing,
So, Quia fecisti hoc, Says God to Abraham, By my self I have sworn, Because thou hast done this thing,
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and hast not withheld thy sonne, thine onely sonne: that in blessing I will blesse thee, and in multiplying I will multiply thee. and hast not withheld thy son, thine only son: that in blessing I will bless thee, and in multiplying I will multiply thee.
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So neither is God angrie with the dog that turns to his vomit; nor with the sow, that after her washing wallows in the mire. So neither is God angry with the dog that turns to his vomit; nor with the sow, that After her washing wallows in the mire.
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579
But of man in that case he sayes, It is impossible for those who were once enlightned,
But of man in that case he Says, It is impossible for those who were once enlightened,
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580
if they fall away, to renew themselves again by repentance. if they fallen away, to renew themselves again by Repentance.
cs pns32 vvb av, pc-acp vvi px32 av p-acp n1.
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581
The creatures live under his law, but a law imposed thus, This they shall do, this they must do:
The creatures live under his law, but a law imposed thus, This they shall do, this they must do:
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582
Man lives under another manner of law, This you shall do, that is, This you should do, This I would have you do.
Man lives under Another manner of law, This you shall do, that is, This you should do, This I would have you do.
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583
And, Fac hoc, Do this, and you shall live; disobey, and you shall die: but yet the choice is yours;
And, Fac hoc, Do this, and you shall live; disobey, and you shall die: but yet the choice is yours;
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584
choose you this day life or death.
choose you this day life or death.
vvb pn22 d n1 n1 cc n1.
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So that this is Gods administration in the creature, that he hath imprinted in them an instinct,
So that this is God's administration in the creature, that he hath imprinted in them an instinct,
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586
and so he hath something to preserve in them:
and so he hath something to preserve in them:
cc av pns31 vhz pi pc-acp vvi p-acp pno32:
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In man, his administration is this, that he hath imprinted in him a facultie of will and election,
In man, his administration is this, that he hath imprinted in him a faculty of will and election,
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and hath something to reward in him. That instinct in the creature God leaves to the naturall working thereof in it self:
and hath something to reward in him. That instinct in the creature God leaves to the natural working thereof in it self:
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but the freewill of man God visits & assists with his grace, to do supernaturall things.
but the freewill of man God visits & assists with his grace, to do supernatural things.
cc-acp dt n1 pp-f n1 np1 vvz cc vvz p-acp po31 n1, pc-acp vdi j n2.
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When the creature doth an extraordinarie action above the nature thereof (as when Balaams asse spake) the creature exercises no facultie, no will in it self;
When the creature does an extraordinary actium above the nature thereof (as when Balaams Ass spoke) the creature exercises no faculty, no will in it self;
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591
but God forced it to that it did.
but God forced it to that it did.
cc-acp np1 vvd pn31 p-acp cst pn31 vdd.
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592
When man doth any thing conducing to supernaturall ends, though the work be Gods, the will of man is not meerly passive.
When man does any thing conducing to supernatural ends, though the work be God's, the will of man is not merely passive.
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593
The will of man is but Gods agent;
The will of man is but God's agent;
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but still an agent it is, and an agent in another manner then the tongue of the beast.
but still an agent it is, and an agent in Another manner then the tongue of the beast.
cc-acp av dt n1 pn31 vbz, cc dt n1 p-acp j-jn n1 cs dt n1 pp-f dt n1.
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595
For the will considered as a will (and grace never destroyes nature;
For the will considered as a will (and grace never Destroys nature;
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nor, though it make a dead will a live will, or an ill will a good will, doth it make the will no will) might refuse or omit that it does.
nor, though it make a dead will a live will, or an ill will a good will, does it make the will no will) might refuse or omit that it does.
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597
So that because we are created by another pattern, we are governed by another law, and another providence.
So that Because we Are created by Another pattern, we Are governed by Another law, and Another providence.
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598
Go thou then the same way.
Go thou then the same Way.
vvb pns21 av dt d n1.
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599
If God wrought by a pattern, and writ by a copie, and proceeded by a precedent; do thou so too.
If God wrought by a pattern, and writ by a copy, and proceeded by a precedent; do thou so too.
cs np1 vvd p-acp dt n1, cc vvn p-acp dt n1, cc vvd p-acp dt n1; vdb pns21 av av.
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600
Never say, There is no Church without errour;
Never say, There is no Church without error;
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therefore I will be bound by none, but frame a Church of mine own, or be a Church to my self.
Therefore I will be bound by none, but frame a Church of mine own, or be a Church to my self.
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What greater injustice then to propose no image, no pattern to thy self to imitate;
What greater injustice then to propose no image, no pattern to thy self to imitate;
q-crq jc n1 cs pc-acp vvi dx n1, dx n1 p-acp po21 n1 pc-acp vvi;
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and yet propose thy self for a pattern, for an image to be adored? Thou wilt have singular opinions,
and yet propose thy self for a pattern, for an image to be adored? Thou wilt have singular opinions,
cc av vvb po21 n1 p-acp dt n1, p-acp dt n1 pc-acp vbi vvn? pns21 vm2 vhi j n2,
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604
and singular wayes, differing from all other men: and yet all that are not of thy opinion, must be hereticks;
and singular ways, differing from all other men: and yet all that Are not of thy opinion, must be Heretics;
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and all reprobates, that go not thy wayes. Propose good patterns to thy self, and thereby become a fit pattern for others.
and all Reprobates, that go not thy ways. Propose good patterns to thy self, and thereby become a fit pattern for Others.
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God (we see) was the first that made images; and he was the first that forbad them: he made them for imitation;
God (we see) was the First that made Images; and he was the First that forbade them: he made them for imitation;
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he forbad them, in danger of adoration.
he forbade them, in danger of adoration.
pns31 vvd pno32, p-acp n1 pp-f n1.
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608
For, what a basenesse, what a madnesse of the soul is it, to worship that which is no better,
For, what a baseness, what a madness of the soul is it, to worship that which is no better,
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nay, not so good as it self! Worship belongs to the best: know then thy distance and thy period, how farre to go, and where to stop.
nay, not so good as it self! Worship belongs to the best: know then thy distance and thy Period, how Far to go, and where to stop.
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610
Dishonour not God by an image, in worshipping it; and yet benefit thy self by it in following it:
Dishonour not God by an image, in worshipping it; and yet benefit thy self by it in following it:
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611
There is no more danger out of a picture, then out of a historie, if thou intend no more in either then example.
There is no more danger out of a picture, then out of a history, if thou intend no more in either then Exampl.
a-acp vbz av-dx dc n1 av pp-f dt n1, av av pp-f dt n1, cs pns21 vvb av-dx dc p-acp d av n1.
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612
Though thou have a West, a dark and a sad condition, that thou art but earth, a man of infirmities, and ill-counselled in thy self:
Though thou have a West, a dark and a sad condition, that thou art but earth, a man of infirmities, and ill-counselled in thy self:
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613
yet thou hast here a North, that scatters and dispells these clouds, that God proposes to thee in his Scriptures;
yet thou hast Here a North, that scatters and dispels these Clouds, that God proposes to thee in his Scriptures;
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and otherwise, images, patterns of good and holy men to go by.
and otherwise, Images, patterns of good and holy men to go by.
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But beyond this North, this assistance of good examples of men, thou hast a South, a Meridionall height, by which thou seest thine image, thy pattern, to be no copie, no other man,
But beyond this North, this assistance of good Examples of men, thou hast a South, a Meridional height, by which thou See thine image, thy pattern, to be no copy, no other man,
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but the originall it self, God himself: Faciamus ad nostram; Let us make man in our image, after our likenesse.
but the original it self, God himself: Faciamus ad nostram; Let us make man in our image, After our likeness.
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Here we consider first, where the image is; and then, what it doth: first, in what part of man God hath imprinted this his image;
Here we Consider First, where the image is; and then, what it does: First, in what part of man God hath imprinted this his image;
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and then, what this image conferres and derives upon man, what it works in man.
and then, what this image confers and derives upon man, what it works in man.
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And as when we seek God in his essence, we are advised to proceed by negatives (God is not mortall, not passible:
And as when we seek God in his essence, we Are advised to proceed by negatives (God is not Mortal, not passable:
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) so when we seek the image of God in man, we begin with a negative, This image is not his Bodie. Tertullian declined to think it was;
) so when we seek the image of God in man, we begin with a negative, This image is not his Body. Tertullian declined to think it was;
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nay, Tertullian inclined others to think so;
nay, Tertullian inclined Others to think so;
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for he is the first that is noted to have been the authour of that opinion that God had a bodie:
for he is the First that is noted to have been the author of that opinion that God had a body:
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yet S. Augustine excuses Tertullian for heresie:
yet S. Augustine excuses Tertullian for heresy:
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Because (sayes he) Tertullian might mean, That it was so sure that there is a God; Because (Says he) Tertullian might mean, That it was so sure that there is a God;
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and that God was a certain, though not a finite essence; that God was so farre from being nothing, as that he had rather a bodie. and that God was a certain, though not a finite essence; that God was so Far from being nothing, as that he had rather a body.
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Because it was possible to give a good interpretation of Tertullian, that charitable Father would excuse him of heresie.
Because it was possible to give a good Interpretation of Tertullian, that charitable Father would excuse him of heresy.
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I would S. Augustines charitie might prevail with them that pretend to be Augustinianissimi, and to adore him so much in the Romane Church, not to cast the name of Heresie upon every probleme,
I would S. Augustine's charity might prevail with them that pretend to be Augustinianissimi, and to adore him so much in the Roman Church, not to cast the name of Heresy upon every problem,
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nor the name of Heretick upon every inquirer of truth. S. Augustine would deliver Tertullian from heresie, in a point concerning God;
nor the name of Heretic upon every inquirer of truth. S. Augustine would deliver Tertullian from heresy, in a point Concerning God;
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and they will condemne us of heresie, in every point that may be drawn to concern, not the Church, but the Court of Rome; not their doctrine, but their profit. Malo de misericordia Deo rationem reddere, quàm de crudelitate;
and they will condemn us of heresy, in every point that may be drawn to concern, not the Church, but the Court of Room; not their Doctrine, but their profit. Malo de misericordia God rationem reddere, quàm de crudelitate;
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I shall better answer God for my mildenesse, then for my severitie. I shall better answer God for my mildness, then for my severity.
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And though anger towards a brother, or a Racha, or a Fool, will bear an action;
And though anger towards a brother, or a Racha, or a Fool, will bear an actium;
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yet he shall recover lesse against me at that barre, whom I have called weak, or misse-led (as I must necessarily call many in the Romane Church) then he whom I have passionately and peremptorily called heretick: for I dare call an opinion heresie for the matter, a great while before I dare call the man that holds it an heretick: for that consists much in the manner.
yet he shall recover less against me At that bar, whom I have called weak, or miss-led (as I must necessarily call many in the Roman Church) then he whom I have passionately and peremptorily called heretic: for I Dare call an opinion heresy for the matter, a great while before I Dare call the man that holds it an heretic: for that consists much in the manner.
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It must be matter of faith, before the matter be heresie; but there must be pertinacie after convenient instruction, before the man be an heretick.
It must be matter of faith, before the matter be heresy; but there must be pertinacy After convenient instruction, before the man be an heretic.
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But how excusable soever Tertullian be herein, in S. Augustines charitie, there was a whole sect of hereticks an hundred yeares after Tertullian, the Audiani, who over literally taking those places of Scripture, where God is said to have hands,
But how excusable soever Tertullian be herein, in S. Augustine's charity, there was a Whole sect of Heretics an hundred Years After Tertullian, the Audiani, who over literally taking those places of Scripture, where God is said to have hands,
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and feet, and eyes, and eares, beleeved God to have a bodie like ours;
and feet, and eyes, and ears, believed God to have a body like ours;
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and accordingly interpreted this text, that in that image, and that likenesse, a bodily likenesse, consisted this image of God in man.
and accordingly interpreted this text, that in that image, and that likeness, a bodily likeness, consisted this image of God in man.
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And yet even these men, these Audians, Epiphanius (who first took knowledge of them) calls but schismaticks, not hereticks: so loth is charitie to say the worst of any.
And yet even these men, these Audience, Epiphanius (who First took knowledge of them) calls but Schismatics, not Heretics: so loath is charity to say the worst of any.
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Yet we must remember them of the Romane perswasion, that they come too neare giving God a bodie in their pictures of God the Father:
Yet we must Remember them of the Roman persuasion, that they come too near giving God a body in their pictures of God the Father:
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and they bring the bodie of God, that bodie which God the Sonne hath assumed, the bodie of Christ, too neare in their Transsubstantiation: not too neare our faith (for so it cannot be brought too neare to our sense,
and they bring the body of God, that body which God the Son hath assumed, the body of christ, too near in their Transubstantiation: not too near our faith (for so it cannot be brought too near to our sense,
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so it is as really there as we are there) not too neare in the ubi; for so it is there, there, that is, in that place to which the Sacrament extends it self:
so it is as really there as we Are there) not too near in the ubi; for so it is there, there, that is, in that place to which the Sacrament extends it self:
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for the Sacrament extends as well to heaven, from whence it fetches grace, as to the table from whence it delivers bread and wine:
for the Sacrament extends as well to heaven, from whence it Fetches grace, as to the table from whence it delivers bred and wine:
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but too neare in modo; for it comes not thither that way. We must necessarily complain, that they make religion too bodily a thing.
but too near in modo; for it comes not thither that Way. We must necessarily complain, that they make Religion too bodily a thing.
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Our Saviour Christ corrected Marie Magdalenes zeal, where she flew to him in a personall devotion;
Our Saviour christ corrected marry Magdalene's zeal, where she flew to him in a personal devotion;
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and said, Touch me not, for I am not yet ascended to my Father.
and said, Touch me not, for I am not yet ascended to my Father.
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Fix your meditations upon Christ Jesus, so as he is now at the right hand of his Father in heaven,
Fix your meditations upon christ jesus, so as he is now At the right hand of his Father in heaven,
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and entangle not your selves so with controversies about his bodie, as to lose reall charitie for imaginarie zeal; nor enlarge your selves so farre in the pictures and images of his bodie,
and entangle not your selves so with controversies about his body, as to loose real charity for imaginary zeal; nor enlarge your selves so Far in the pictures and Images of his body,
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as to worship them more then him.
as to worship them more then him.
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As Damascen sayes of God, that he is Superprincipale principium, A beginning before any beginning we can conceive;
As Damascene Says of God, that he is Superprincipale principium, A beginning before any beginning we can conceive;
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and praeterea aeternitas, an eternitie infinitely elder then any eternity we can imagine:
and praeterea aeternitas, an eternity infinitely elder then any eternity we can imagine:
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so he is superspiritualis Spiritus, such a Superspirit, as that the soul of man, and the substance of angels, is but a bodie compared to this Spirit.
so he is superspiritualis Spiritus, such a Superspirit, as that the soul of man, and the substance of Angels, is but a body compared to this Spirit.
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God hath no bodie, though Tertullian disputed it, though the Audians preached it, though the Papists paint it:
God hath no body, though Tertullian disputed it, though the Audience preached it, though the Papists paint it:
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and therefore this image of God is not in the body of man that way.
and Therefore this image of God is not in the body of man that Way.
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Nor that way neither which some others have assigned, That God, who hath no bodie as God,
Nor that Way neither which Some Others have assigned, That God, who hath no body as God,
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yet in the creation did assume that form which man hath now, and so made man in his image, that is, in that form which he had then assumed.
yet in the creation did assume that from which man hath now, and so made man in his image, that is, in that from which he had then assumed.
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Some of the ancients thought so; and some other men of great estimation in the Romane Church have thought so too.
some of the ancients Thought so; and Some other men of great estimation in the Roman Church have Thought so too.
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In particular, Oleaster, a great officer in the Inquisition of Spain. But great inquirers into other men, are easie neglecters of themselves.
In particular, Oleaster, a great officer in the Inquisition of Spain. But great Inquirers into other men, Are easy neglecters of themselves.
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The image of God is not in mans bodie this way.
The image of God is not in men body this Way.
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Nor that third way which others have imagined, that is, that when God said, Let us make man after our likenesse, God had respect to that form, which in the fulnesse of time his Sonne was to take upon him upon earth.
Nor that third Way which Others have imagined, that is, that when God said, Let us make man After our likeness, God had respect to that from, which in the fullness of time his Son was to take upon him upon earth.
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Let us make him now (sayes God) at first, like that which I intend hereafter my Sonne shall be:
Let us make him now (Says God) At First, like that which I intend hereafter my Son shall be:
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for though this were spoken before the fall of man, and so before any occasion of decreeing the sending of Christ;
for though this were spoken before the fallen of man, and so before any occasion of decreeing the sending of christ;
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yet in the School a great part of great men adhere to that opinion, That God from all eternitie had a purpose, that his Sonne should become man in this world, though Adam had not fallen;
yet in the School a great part of great men adhere to that opinion, That God from all eternity had a purpose, that his Son should become man in this world, though Adam had not fallen;
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Non ut medicus, sed ut Dominus, ad nobilitandum genus humanum, say they:Non ut medicus, sed ut Dominus, ad nobilitandum genus humanum, say they:
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Though Christ had not come as a Redeemer, if man had not needed him by sinne,
Though christ had not come as a Redeemer, if man had not needed him by sin,
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but had kept his first state;
but had kept his First state;
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yet as a Prince, that desired to heap honour upon him whom he loves, to do man an honour by his assuming that nature, Christ (say they) should have come:
yet as a Prince, that desired to heap honour upon him whom he loves, to do man an honour by his assuming that nature, christ (say they) should have come:
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and to that image, that form which he was to take then, was man made in this text, say these imaginers.
and to that image, that from which he was to take then, was man made in this text, say these imaginers.
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But (alas!) how much better were wit and learning bestowed, to prove to the Gentiles that a Christ must come (that they beleeve not) to prove to the Jews, that the Christ is come (that they beleeve not) to prove to our own consciences, that the same Christ may come again this minute to judgement (we live as though we beleeved not that) then to have filled the world,
But (alas!) how much better were wit and learning bestowed, to prove to the Gentiles that a christ must come (that they believe not) to prove to the jews, that the christ is come (that they believe not) to prove to our own Consciences, that the same christ may come again this minute to judgement (we live as though we believed not that) then to have filled the world,
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and torn the Church with frivolous disputations, Whether Christ should have come if Adam had not fallen!
and torn the Church with frivolous disputations, Whither christ should have come if Adam had not fallen!
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Wo unto fomentours of frivolous disputations. None of these wayes: not because God hath a bodie, not because God assumed a bodie;
Woe unto fomentours of frivolous disputations. None of these ways: not Because God hath a body, not Because God assumed a body;
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not because it was intended that Christ should be born, before it was intended that man should be made, is this image of God in the bodie of man:
not Because it was intended that christ should be born, before it was intended that man should be made, is this image of God in the body of man:
xx p-acp pn31 vbds vvn cst np1 vmd vbi vvn, c-acp pn31 vbds vvn cst n1 vmd vbi vvn, vbz d n1 pp-f np1 p-acp dt n1 pp-f n1:
(3) text (DIV1)
26
Image 22
671
nor hath it in any other relation respect to the bodie;
nor hath it in any other Relation respect to the body;
ccx vhz pn31 p-acp d j-jn n1 n1 p-acp dt n1;
(3) text (DIV1)
26
Image 22
672
but, as we say in the School, arguitivè, and significativé; that because God hath given man a bodie of a noblerform then any other creature, we inferre,
but, as we say in the School, arguitivè, and significativé; that Because God hath given man a body of a noblerform then any other creature, we infer,
cc-acp, c-acp pns12 vvb p-acp dt n1, fw-la, cc fw-fr; cst p-acp np1 vhz vvn n1 dt n1 pp-f dt vvb av d j-jn n1, pns12 vvb,
(3) text (DIV1)
26
Image 22
673
and argue, and conclude from thence, that God is otherwise represented in man then in any other creature:
and argue, and conclude from thence, that God is otherwise represented in man then in any other creature:
cc vvi, cc vvi p-acp av, cst np1 vbz av vvn p-acp n1 av p-acp d j-jn n1:
(3) text (DIV1)
26
Image 22
674
and so farre is this image of God in the bodie above that in the creatures, that as you see some pictures, to which the very tables are jewels;
and so Far is this image of God in the body above that in the creatures, that as you see Some pictures, to which the very tables Are Jewels;
cc av av-j vbz d n1 pp-f np1 p-acp dt n1 p-acp d p-acp dt n2, cst c-acp pn22 vvb d n2, p-acp r-crq dt j n2 vbr n2;
(3) text (DIV1)
26
Image 22
675
some watches, to which the very cases are jewels; and therefore they have outward cases too;
Some watches, to which the very cases Are Jewels; and Therefore they have outward cases too;
d n2, p-acp r-crq dt j n2 vbr n2; cc av pns32 vhb j n2 av;
(3) text (DIV1)
26
Image 22
676
and so the picture and the watch are in that outward case, of what meaner stuff soever that be:
and so the picture and the watch Are in that outward case, of what meaner stuff soever that be:
cc av dt n1 cc dt n1 vbr p-acp d j n1, pp-f r-crq jc n1 av d vbb:
(3) text (DIV1)
26
Image 22
677
so is this image in this bodie, as in an outward case, so as that you may not injure nor enfeeble this bodie,
so is this image in this body, as in an outward case, so as that you may not injure nor enfeeble this body,
av vbz d n1 p-acp d n1, c-acp p-acp dt j n1, av c-acp cst pn22 vmb xx vvi ccx j d n1,
(3) text (DIV1)
26
Image 22
678
neither by sinfull intemperance and licentiousnesse, nor by inordinate fastings or other disciplines of imaginarie merits, while the bodie is alive;
neither by sinful intemperance and licentiousness, nor by inordinate Fastings or other disciplines of imaginary merits, while the body is alive;
av-dx p-acp j n1 cc n1, ccx p-acp j n2-vvg cc j-jn n2 pp-f j n2, cs dt n1 vbz j;
(3) text (DIV1)
26
Image 22
679
for the image of God is in it: nor defraud the body of decent buriall and due solemnities after death;
for the image of God is in it: nor defraud the body of decent burial and due solemnities After death;
p-acp dt n1 pp-f np1 vbz p-acp pn31: ccx vvi dt n1 pp-f j n1 cc j-jn n2 p-acp n1;
(3) text (DIV1)
26
Image 22
680
for the image of God is to return to it.
for the image of God is to return to it.
p-acp dt n1 pp-f np1 vbz pc-acp vvi p-acp pn31.
(3) text (DIV1)
26
Image 22
681
But yet the bodie is but the outward case, and God looks not for the gilding,
But yet the body is but the outward case, and God looks not for the gild,
p-acp av dt n1 vbz p-acp dt j n1, cc np1 vvz xx p-acp dt n-vvg,
(3) text (DIV1)
26
Image 22
682
or enamelling, or painting of that;
or enamelling, or painting of that;
cc n-vvg, cc vvg pp-f d;
(3) text (DIV1)
26
Image 22
683
but requires the labour and cost therein to be bestowed upon the table it self, in which this image is immediately, that is, the soul:
but requires the labour and cost therein to be bestowed upon the table it self, in which this image is immediately, that is, the soul:
cc-acp vvz dt n1 cc vvi av pc-acp vbi vvn p-acp dt n1 pn31 n1, p-acp r-crq d n1 vbz av-j, cst vbz, dt n1:
(3) text (DIV1)
26
Image 22
684
and that is truely the ubi, the place where this image is.
and that is truly the ubi, the place where this image is.
cc cst vbz av-j dt fw-la, dt n1 c-crq d n1 vbz.
(3) text (DIV1)
26
Image 22
685
And there remains onely now the operation thereof, how this image of God in the soul of man works.
And there remains only now the operation thereof, how this image of God in the soul of man works.
cc a-acp vvz av-j av dt n1 av, c-crq d n1 pp-f np1 p-acp dt n1 pp-f n1 vvz.
(3) text (DIV1)
26
Image 22
686
The sphere then of this Intelligence, the gallerie for this picture, the arch for this statue, the table and frame and shrine for this image of God, is inwardly and immediately the soul of man:
The sphere then of this Intelligence, the gallery for this picture, the arch for this statue, the table and frame and shrine for this image of God, is inwardly and immediately the soul of man:
dt n1 av pp-f d n1, dt n1 p-acp d n1, dt n1 p-acp d n1, dt n1 cc n1 cc n1 p-acp d n1 pp-f np1, vbz av-j cc av-j dt n1 pp-f n1:
(3) text (DIV1)
27
Image 22
687
not immediately so, as that the soul of man is a part of the essence of God;
not immediately so, as that the soul of man is a part of the essence of God;
xx av-j av, c-acp cst dt n1 pp-f n1 vbz dt n1 pp-f dt n1 pp-f np1;
(3) text (DIV1)
27
Image 22
688
for so essentially Christ onely is the image of God. S. Augustine at first thought so;
for so essentially christ only is the image of God. S. Augustine At First Thought so;
c-acp av av-j np1 av-j vbz dt n1 pp-f np1. np1 np1 p-acp ord vvd av;
(3) text (DIV1)
27
Image 22
689
Putabam te, Deus, corpus lucidum, & me frustum de illo corpore: Putabam te, Deus, corpus lucidum, & me frustum de illo corpore:
fw-la fw-la, fw-la, fw-la fw-la, cc pno11 fw-la fw-fr fw-la fw-la:
(3) text (DIV1)
27
Image 22
690
I took thee, O God (sayes that Father) to be a globe of fire,
I took thee, Oh God (Says that Father) to be a Globe of fire,
pns11 vvd pno21, uh np1 (vvz d n1) pc-acp vbi dt n1 pp-f n1,
(3) text (DIV1)
27
Image 22
691
and my soul to be a spark of that fire;
and my soul to be a spark of that fire;
cc po11 n1 pc-acp vbi dt n1 pp-f d n1;
(3) text (DIV1)
27
Image 22
692
thee to be a bodie of light, and my soul to be a beam of that light. thee to be a body of Light, and my soul to be a beam of that Light.
pno21 pc-acp vbi dt n1 pp-f n1, cc po11 n1 pc-acp vbi dt n1 pp-f d n1.
(3) text (DIV1)
27
Image 22
693
But S. Augustine doth not onely retract that in himself, but dispute against it in the Manichees. But this image is in our soul,
But S. Augustine does not only retract that in himself, but dispute against it in the manichees. But this image is in our soul,
p-acp n1 np1 vdz xx av-j vvi cst p-acp px31, cc-acp vvb p-acp pn31 p-acp dt n2. p-acp d n1 vbz p-acp po12 n1,
(3) text (DIV1)
27
Image 22
694
as the soul is the wax, and this image the seal. The comparison is S. Cyrils; and he addes well, that no seal but that which printed the wax at first, can fit that wax, and fill that impression after:
as the soul is the wax, and this image the seal. The comparison is S. Cyril's; and he adds well, that no seal but that which printed the wax At First, can fit that wax, and fill that impression After:
c-acp dt n1 vbz dt vvb, cc d n1 dt vvb. dt n1 vbz n1 n2; cc pns31 vvz av, cst dx n1 cc-acp cst r-crq vvn dt n1 p-acp ord, vmb vvi d n1, cc vvi d n1 a-acp:
(3) text (DIV1)
27
Image 22
695
no image, but the image of God, can fit our soul; every other seal is too narrow, too shallow for it.
no image, but the image of God, can fit our soul; every other seal is too narrow, too shallow for it.
dx n1, cc-acp dt n1 pp-f np1, vmb vvi po12 n1; d j-jn n1 vbz av j, av j c-acp pn31.
(3) text (DIV1)
27
Image 22
696
The magistrate is sealed with the Lion; the Wolf will not fit that seal:
The magistrate is sealed with the lion; the Wolf will not fit that seal:
dt n1 vbz vvn p-acp dt n1; dt n1 vmb xx vvi d n1:
(3) text (DIV1)
27
Image 22
697
the magistrate hath a power in his hand, but not oppression. Princes are sealed with the Crown; the Mitre will not fit that seal.
the magistrate hath a power in his hand, but not oppression. Princes Are sealed with the Crown; the Mitre will not fit that seal.
dt n1 vhz dt n1 p-acp po31 n1, cc-acp xx n1. n2 vbr vvn p-acp dt n1; dt n1 vmb xx vvi d n1.
(3) text (DIV1)
27
Image 22
698
Powerfully and graciously they protect the Church, and are supream heads of the Church; but they minister not the Sacraments of the Church:
Powerfully and graciously they Pact the Church, and Are supreme Heads of the Church; but they minister not the Sacraments of the Church:
av-j cc av-j pns32 vvb dt n1, cc vbr j n2 pp-f dt n1; cc-acp pns32 vvb xx dt n2 pp-f dt n1:
(3) text (DIV1)
27
Image 22
699
they give preferments, but they give not the capacitie of preferments:
they give preferments, but they give not the capacity of preferments:
pns32 vvb n2, cc-acp pns32 vvb xx dt n1 pp-f n2:
(3) text (DIV1)
27
Image 22
700
they give order who shall have, but they have not Orders by which they are enabled to have that they have.
they give order who shall have, but they have not Order by which they Are enabled to have that they have.
pns32 vvb n1 r-crq vmb vhi, cc-acp pns32 vhb xx n1 p-acp r-crq pns32 vbr vvn p-acp vhb cst pns32 vhb.
(3) text (DIV1)
27
Image 22
701
Men of inferiour and laborious callings in the world are sealed with the Crosse; a Rose, or a bunch of Grapes will not answer that seal:
Men of inferior and laborious callings in the world Are sealed with the Cross; a Rose, or a bunch of Grapes will not answer that seal:
n2 pp-f j-jn cc j n2 p-acp dt n1 vbr vvn p-acp dt n1; dt vvd, cc dt n1 pp-f n2 vmb xx vvi d n1:
(3) text (DIV1)
27
Image 22
702
ease and plentie in age must not be looked for without crosses, and labour, and industrie in youth.
ease and plenty in age must not be looked for without Crosses, and labour, and industry in youth.
n1 cc n1 p-acp n1 vmb xx vbi vvn p-acp p-acp n2, cc n1, cc n1 p-acp n1.
(3) text (DIV1)
27
Image 22
703
All men, Prince and people, Clergie and Magistrate, are sealed with the image of God, with a conformitie to him;
All men, Prince and people, Clergy and Magistrate, Are sealed with the image of God, with a conformity to him;
av-d n2, n1 cc n1, n1 cc n1, vbr vvn p-acp dt n1 pp-f np1, p-acp dt n1 p-acp pno31;
(3) text (DIV1)
27
Image 22
704
and worldly seals will not answer that, nor fill up that seal.
and worldly Seals will not answer that, nor fill up that seal.
cc j n2 vmb xx vvi cst, ccx vvb a-acp d n1.
(3) text (DIV1)
27
Image 22
705
We should wonder to see a mother in the midst of many sweet children, passing her time in making babies and puppets for her own delight.
We should wonder to see a mother in the midst of many sweet children, passing her time in making babies and puppets for her own delight.
pns12 vmd vvi pc-acp vvi dt n1 p-acp dt n1 pp-f d j n2, vvg po31 n1 p-acp vvg n2 cc n2 p-acp po31 d n1.
(3) text (DIV1)
27
Image 22
706
We should wonder to see a man, whose chambers and galleries were full of curious master-pieces, thrust in a villagefayre, to look upon sixpenie pictures & threefarthing prints.
We should wonder to see a man, whose chambers and galleries were full of curious masterpieces, thrust in a villagefayre, to look upon sixpenie pictures & threefarthing prints.
pns12 vmd vvi pc-acp vvi dt n1, rg-crq n2 cc n2 vbdr j pp-f j n2, vvn p-acp dt n1, pc-acp vvi p-acp n1 n2 cc n1 n2.
(3) text (DIV1)
27
Image 22
707
We have all the image of God at home; and we all make babies, fancies of honour in our ambitions.
We have all the image of God At home; and we all make babies, fancies of honour in our ambitions.
pns12 vhb d dt n1 pp-f np1 p-acp n1-an; cc pns12 av-d vvi n2, n2 pp-f n1 p-acp po12 n2.
(3) text (DIV1)
27
Image 22
708
The master-piece is our own, in our own bosome;
The masterpiece is our own, in our own bosom;
dt n1 vbz po12 d, p-acp po12 d n1;
(3) text (DIV1)
27
Image 22
709
and we thrust in countrey-fayres, that is, we endure the distempers of any unseasonable weather, in night-journeys and watchings;
and we thrust in countrey-fayres, that is, we endure the distempers of any unseasonable weather, in night-journeys and watchings;
cc pns12 vvd p-acp n2, cst vbz, pns12 vvb dt n2 pp-f d j n1, p-acp n2 cc n2-vvg;
(3) text (DIV1)
27
Image 22
710
we endure the oppositions, and scorns, and triumphs of a rivall and competitour, that seeks with us, and shares with us.
we endure the oppositions, and scorns, and Triumphos of a rival and competitor, that seeks with us, and shares with us.
pns12 vvb dt n2, cc n2, cc n2 pp-f dt n1 cc n1, cst vvz p-acp pno12, cc vvz p-acp pno12.
(3) text (DIV1)
27
Image 22
711
We endure the guiltinesse and reproach of having deceived the trust which a confident friend reposes in us,
We endure the guiltiness and reproach of having deceived the trust which a confident friend reposes in us,
pns12 vvb dt n1 cc n1 pp-f vhg vvn dt n1 r-crq dt j n1 vvz p-acp pno12,
(3) text (DIV1)
27
Image 22
712
and solicite his wife or daughter.
and solicit his wife or daughter.
cc vvi po31 n1 cc n1.
(3) text (DIV1)
27
Image 22
713
We endure the decay of fortune, of bodie, of soul, of honour, to possesse lovers pictures;
We endure the decay of fortune, of body, of soul, of honour, to possess lovers pictures;
pns12 vvb dt n1 pp-f n1, pp-f n1, pp-f n1, pp-f n1, pc-acp vvi n2 n2;
(3) text (DIV1)
27
Image 22
714
pictures that are not originals, not made by that hand of God, Nature; but artificiall beauties:
pictures that Are not originals, not made by that hand of God, Nature; but artificial beauty's:
n2 cst vbr xx n2-jn, xx vvn p-acp d n1 pp-f np1, n1; cc-acp j n2:
(3) text (DIV1)
27
Image 22
715
and for that bodie we give a soul;
and for that body we give a soul;
cc p-acp d n1 pns12 vvb dt n1;
(3) text (DIV1)
27
Image 22
716
and for that drug which might have been bought where they bought it, for a shilling, we give an estate.
and for that drug which might have been bought where they bought it, for a shilling, we give an estate.
cc p-acp d n1 r-crq vmd vhi vbn vvn c-crq pns32 vvd pn31, p-acp dt n1, pns12 vvb dt n1.
(3) text (DIV1)
27
Image 22
717
The image of God is more worth then all substances; and we give it for colours, for dreams, for shadows.
The image of God is more worth then all substances; and we give it for colours, for dreams, for shadows.
dt n1 pp-f np1 vbz av-dc j cs d n2; cc pns12 vvb pn31 p-acp n2, c-acp n2, c-acp n2.
(3) text (DIV1)
27
Image 22
718
But the better to prevent the losse, let us consider the having of this image; in what respect, in what operation this image is in our soul:
But the better to prevent the loss, let us Consider the having of this image; in what respect, in what operation this image is in our soul:
p-acp dt jc pc-acp vvi dt n1, vvb pno12 vvi dt vhg pp-f d n1; p-acp r-crq n1, p-acp r-crq n1 d n1 vbz p-acp po12 n1:
(3) text (DIV1)
28
Image 22
719
for whether this image be in those faculties, which we have in Nature; or in those qualifications which we have in Grace; or in those super-illustrations, which the blessed shall have in Glorie, hath exercised the contemplation of many.
for whither this image be in those faculties, which we have in Nature; or in those qualifications which we have in Grace; or in those super-illustrations, which the blessed shall have in Glory, hath exercised the contemplation of many.
c-acp cs d n1 vbi p-acp d n2, r-crq pns12 vhb p-acp n1; cc p-acp d n2 r-crq pns12 vhb p-acp vvb; cc p-acp d j, r-crq dt j-vvn vmb vhi p-acp n1, vhz vvn dt n1 pp-f d.
(3) text (DIV1)
28
Image 22
720
Properly this image is in nature; in the naturall reason, and other faculties of the immortall soul of man;
Properly this image is in nature; in the natural reason, and other faculties of the immortal soul of man;
av-j d n1 vbz p-acp n1; p-acp dt j n1, cc j-jn n2 pp-f dt j n1 pp-f n1;
(3) text (DIV1)
28
Image 22
721
for thereupon doth S. Bernard say, Imago Dei uri potest in gehenna, non exuri;
for thereupon does S. Bernard say, Imago Dei uri potest in gehenna, non exuri;
c-acp av vdz n1 np1 vvb, fw-la fw-la fw-la fw-la p-acp fw-la, fw-la fw-la;
(3) text (DIV1)
28
Image 22
722
till the soul be burnt to ashes, to nothing (which cannot be done, no not in hell) the image of God cannot be burnt out of the soul;
till the soul be burned to Ashes, to nothing (which cannot be done, no not in hell) the image of God cannot be burned out of the soul;
p-acp dt n1 vbb vvn p-acp n2, p-acp pix (r-crq vmbx vbb vdn, uh-x xx p-acp n1) dt n1 pp-f np1 vmbx vbi vvn av pp-f dt n1;
(3) text (DIV1)
28
Image 22
723
for it is radically, primarily in the very soul it self:
for it is radically, primarily in the very soul it self:
p-acp pn31 vbz av-j, av-j p-acp dt j n1 pn31 n1:
(3) text (DIV1)
28
Image 22
724
and whether that soul be infused into the elect, or reprobate, that image is in that soul:
and whither that soul be infused into the elect, or Reprobate, that image is in that soul:
cc cs d n1 vbi vvn p-acp dt j-vvn, cc n-jn, cst n1 vbz p-acp d n1:
(3) text (DIV1)
28
Image 22
725
as farre as he hath a soul by nature, he hath the image of God by nature in it.
as Far as he hath a soul by nature, he hath the image of God by nature in it.
c-acp av-j c-acp pns31 vhz dt n1 p-acp n1, pns31 vhz dt n1 pp-f np1 p-acp n1 p-acp pn31.
(3) text (DIV1)
28
Image 22
726
But then the seal is deeper cut, or harder pressed, or better preserved in some then in others,
But then the seal is Deeper Cut, or harder pressed, or better preserved in Some then in Others,
p-acp av dt n1 vbz jc-jn n1, cc av-jc vvn, cc av-jc vvn p-acp d av p-acp n2-jn,
(3) text (DIV1)
28
Image 22
727
and in some other considerations then meerly naturall:
and in Some other considerations then merely natural:
cc p-acp d j-jn n2 av av-j j:
(3) text (DIV1)
28
Image 22
728
therefore we may consider man, who was made here to the image of God, and of God in three persons, to have been made so in Gods intendment three wayes:
Therefore we may Consider man, who was made Here to the image of God, and of God in three Persons, to have been made so in God's intendment three ways:
av pns12 vmb vvi n1, r-crq vbds vvn av p-acp dt n1 pp-f np1, cc pp-f np1 p-acp crd n2, pc-acp vhi vbn vvn av p-acp ng1 n1 crd n2:
(3) text (DIV1)
28
Image 22
729
Man had this image in Nature, and doth deface it; he hath it also in Grace here, and so doth refresh it;
Man had this image in Nature, and does deface it; he hath it also in Grace Here, and so does refresh it;
n1 vhd d n1 p-acp n1, cc vdz vvi pn31; pns31 vhz pn31 av p-acp vvb av, cc av vdz vvi pn31;
(3) text (DIV1)
28
Image 22
730
and he shall have it in Glorie hereafter, and that shall fix it, establish it.
and he shall have it in Glory hereafter, and that shall fix it, establish it.
cc pns31 vmb vhi pn31 p-acp n1 av, cc cst vmb vvi pn31, vvb pn31.
(3) text (DIV1)
28
Image 22
731
And in every of these three, in this Trinitie in man, Nature, Grace, and Glorie, man hath not onely the image of God,
And in every of these three, in this Trinity in man, Nature, Grace, and Glory, man hath not only the image of God,
cc p-acp d pp-f d crd, p-acp d np1 p-acp n1, n1, n1, cc n1, n1 vhz xx av-j dt n1 pp-f np1,
(3) text (DIV1)
28
Image 22
732
but the image of all the persons of the Trinitie, in every of his three capacities.
but the image of all the Persons of the Trinity, in every of his three capacities.
cc-acp dt n1 pp-f d dt n2 pp-f dt np1, p-acp d pp-f po31 crd n2.
(3) text (DIV1)
28
Image 22
733
He hath the image of the Father, the image of the Sonne, the image of the holy Ghost, in nature;
He hath the image of the Father, the image of the Son, the image of the holy Ghost, in nature;
pns31 vhz dt n1 pp-f dt n1, dt n1 pp-f dt n1, dt n1 pp-f dt j n1, p-acp n1;
(3) text (DIV1)
28
Image 22
734
and all these also in grace; and all these in glorie too.
and all these also in grace; and all these in glory too.
cc d d av p-acp n1; cc d d p-acp n1 av.
(3) text (DIV1)
28
Image 22
735
How all these are in all, I cannot hope to handle particularly, not though I were upon the first grain of our sand, upon the first dram of your patience, upon the first flash of my strength:
How all these Are in all, I cannot hope to handle particularly, not though I were upon the First grain of our sand, upon the First dram of your patience, upon the First flash of my strength:
c-crq d d vbr p-acp d, pns11 vmbx vvi pc-acp vvi av-j, xx cs pns11 vbdr p-acp dt ord n1 pp-f po12 n1, p-acp dt ord n1 pp-f po22 n1, p-acp dt ord n1 pp-f po11 n1:
(3) text (DIV1)
28
Image 22
736
But a cleare repeating of these many branches, that these things are thus, that all the persons of the heavenly Trinitie are (in their image) in every branch of this humane Trinitie in man, may (at least must) suffice.
But a clear repeating of these many branches, that these things Are thus, that all the Persons of the heavenly Trinity Are (in their image) in every branch of this humane Trinity in man, may (At least must) suffice.
cc-acp dt j n-vvg pp-f d d n2, cst d n2 vbr av, cst d dt n2 pp-f dt j np1 vbr (p-acp po32 n1) p-acp d n1 pp-f d j np1 p-acp n1, vmb (p-acp ds vmb) vvi.
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In nature then, man, that is, the soul of man, hath this image of God;
In nature then, man, that is, the soul of man, hath this image of God;
p-acp n1 av, n1, cst vbz, dt n1 pp-f n1, vhz d n1 pp-f np1;
(3) text (DIV1)
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of God, considered in his unitie, entirely, altogether in this, that this soul is made of nothing, proceeds of nothing.
of God, considered in his unity, entirely, altogether in this, that this soul is made of nothing, proceeds of nothing.
pp-f np1, vvn p-acp po31 n1, av-j, av p-acp d, cst d n1 vbz vvn pp-f pix, vvz pp-f pix.
(3) text (DIV1)
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739
All other creatures are made of that preexistent matter which God had made before; so were our bodies too, but our souls of nothing:
All other creatures Are made of that preexistent matter which God had made before; so were our bodies too, but our Souls of nothing:
av-d j-jn n2 vbr vvn pp-f cst j n1 r-crq np1 vhd vvn a-acp; av vbdr po12 n2 av, cc-acp po12 n2 pp-f pix:
(3) text (DIV1)
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now not to be made at all, is to be God himself; onely God himself was never made.
now not to be made At all, is to be God himself; only God himself was never made.
av xx pc-acp vbi vvn p-acp d, vbz pc-acp vbi n1 px31; j np1 px31 vbds av-x vvn.
(3) text (DIV1)
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741
But to be made of nothing, to have no other parent but God, no other element but the breath of God, no other instrument but the purpose of God, this is to be the image of God;
But to be made of nothing, to have no other parent but God, no other element but the breath of God, no other Instrument but the purpose of God, this is to be the image of God;
p-acp pc-acp vbi vvn pp-f pix, pc-acp vhi dx j-jn n1 p-acp np1, dx j-jn n1 p-acp dt n1 pp-f np1, dx j-jn n1 p-acp dt n1 pp-f np1, d vbz pc-acp vbi dt n1 pp-f np1;
(3) text (DIV1)
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742
for this is nearest to God himself (who was never made at all) to be made of nothing.
for this is nearest to God himself (who was never made At all) to be made of nothing.
p-acp d vbz js p-acp np1 px31 (r-crq vbds av-x vvn p-acp d) pc-acp vbi vvn pp-f pix.
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743
And then man (considered in nature) is otherwise the nearest representation of God too:
And then man (considered in nature) is otherwise the nearest representation of God too:
cc av n1 (vvn p-acp n1) vbz av dt js n1 pp-f np1 av:
(3) text (DIV1)
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744
for the steps which we consider, are foure; First, Esse, Being; for some things have onely a being, and no life, as stones:
for the steps which we Consider, Are foure; First, Esse, Being; for Some things have only a being, and no life, as stones:
c-acp dt n2 r-crq pns12 vvb, vbr crd; ord, fw-la, vbg; p-acp d n2 vhb av-j dt vbg, cc dx n1, c-acp n2:
(3) text (DIV1)
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745
Secondly, Vivere, Living; for some things have life, and no sense, as plants: and then thirdly, Sentire, Sense; for some things have sense, and no understanding;
Secondly, Vivere, Living; for Some things have life, and no sense, as plants: and then Thirdly, Sentire, Sense; for Some things have sense, and no understanding;
ord, fw-la, vvg; p-acp d n2 vhb n1, cc dx n1, c-acp n2: cc av ord, fw-la, n1; p-acp d n2 vhb n1, cc dx n1;
(3) text (DIV1)
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746
which understanding and reason man hath with his being, and life, and sense;
which understanding and reason man hath with his being, and life, and sense;
r-crq n1 cc n1 n1 vhz p-acp po31 vbg, cc n1, cc n1;
(3) text (DIV1)
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747
and so is in a nearer station to God, then any creature, and a livelier image of him (who is the root of being) then all they;
and so is in a nearer station to God, then any creature, and a livelier image of him (who is the root of being) then all they;
cc av vbz p-acp dt jc n1 p-acp np1, cs d n1, cc dt jc n1 pp-f pno31 (r-crq vbz dt n1 pp-f vbg) cs d pns32;
(3) text (DIV1)
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748
because man onely hath all the declarations of beings.
Because man only hath all the declarations of beings.
c-acp n1 av-j vhz d dt n2 pp-f n2.
(3) text (DIV1)
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749
Nay, if we consider Gods eternitie, the soul of man hath such an image of that,
Nay, if we Consider God's eternity, the soul of man hath such an image of that,
uh-x, cs pns12 vvb ng1 n1, dt n1 pp-f n1 vhz d dt n1 pp-f d,
(3) text (DIV1)
29
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750
as that, though man had a beginning, which the originall, the eternall God himself had not;
as that, though man had a beginning, which the original, the Eternal God himself had not;
c-acp d, cs n1 vhd dt n1, r-crq dt n-jn, dt j np1 px31 vhd xx;
(3) text (DIV1)
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751
yet man shall no more have an end, then the originall, the eternall God himself shall have.
yet man shall no more have an end, then the original, the Eternal God himself shall have.
av n1 vmb av-dx av-dc vhb dt n1, cs dt n-jn, dt j np1 px31 vmb vhi.
(3) text (DIV1)
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752
And this image of eternitie, this post-meridian, this after-noon eternitie, that is, this perpetuitie and after-everlastingnesse is in man, meerly as a naturall man, without any consideration of grace:
And this image of eternity, this post-meridian, this afternoon eternity, that is, this perpetuity and after-everlastingnesse is in man, merely as a natural man, without any consideration of grace:
cc d n1 pp-f n1, d n1, d n1 n1, cst vbz, d n1 cc j vbz p-acp n1, av-j c-acp dt j n1, p-acp d n1 pp-f n1:
(3) text (DIV1)
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753
for the reprobate can no more die, that is, come to nothing, then the elect. It is but of the naturall man that Theodoret sayes, A King built a citie,
for the Reprobate can no more die, that is, come to nothing, then the elect. It is but of the natural man that Theodoret Says, A King built a City,
c-acp dt n-jn vmb av-dx av-dc vvi, cst vbz, vvb p-acp pix, cs dt n-vvn. pn31 vbz p-acp pp-f dt j n1 cst np1 vvz, dt n1 vvd dt n1,
(3) text (DIV1)
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754
and erected his statue in the middest of that citie; that is, God made man, and imprinted his image in his soul.and erected his statue in the midst of that City; that is, God made man, and imprinted his image in his soul.
cc vvd po31 n1 p-acp dt n1 pp-f d n1; cst vbz, np1 vvd n1, cc vvd po31 n1 p-acp po31 n1.
(3) text (DIV1)
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755
How will this King take it (sayes that Father) to have this statue thrown down? Every man doth so,How will this King take it (Says that Father) to have this statue thrown down? Every man does so,
q-crq vmb d n1 vvi pn31 (vvz d n1) pc-acp vhi d n1 vvn a-acp? d n1 vdz av,
(3) text (DIV1)
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756
if he do not exalt his naturall faculties, if he do not hearken to the law written in his heart,
if he do not exalt his natural faculties, if he do not harken to the law written in his heart,
cs pns31 vdb xx vvi po31 j n2, cs pns31 vdb xx vvi p-acp dt n1 vvn p-acp po31 n1,
(3) text (DIV1)
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757
if he do not run, as Plato, or as Socrates, in the wayes of vertuous actions;
if he do not run, as Plato, or as Socrates, in the ways of virtuous actions;
cs pns31 vdb xx vvi, c-acp np1, cc c-acp np1, p-acp dt n2 pp-f j n2;
(3) text (DIV1)
29
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758
he throws down the statue of this King, he defaces the image of God.
he throws down the statue of this King, he defaces the image of God.
pns31 vvz a-acp dt n1 pp-f d n1, pns31 vvz dt n1 pp-f np1.
(3) text (DIV1)
29
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759
How would this King take it (sayes he) if any other statue, especially the statue of his enemie should be set up in his place? Every man doth so too, that embraces false opinions in matter of doctrine,How would this King take it (Says he) if any other statue, especially the statue of his enemy should be Set up in his place? Every man does so too, that embraces false opinions in matter of Doctrine,
q-crq vmd d n1 vvi pn31 (vvz pns31) cs d j-jn n1, av-j dt n1 pp-f po31 n1 vmd vbi vvn a-acp p-acp po31 n1? d n1 vdz av av, cst vvz j n2 p-acp n1 pp-f n1,
(3) text (DIV1)
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760
or false appearances of happinesse in matter of conversation;
or false appearances of happiness in matter of Conversation;
cc j n2 pp-f n1 p-acp n1 pp-f n1;
(3) text (DIV1)
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761
for these a naturall man may avoid in many cases, without that addition of Grace which is offered to us as Christians.
for these a natural man may avoid in many cases, without that addition of Grace which is offered to us as Christians.
p-acp d dt j n1 vmb vvi p-acp d n2, p-acp d n1 pp-f n1 r-crq vbz vvn p-acp pno12 p-acp np1.
(3) text (DIV1)
29
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762
That comparison of other creatures to man, which is intimated in Job, is intended but of the naturall man.
That comparison of other creatures to man, which is intimated in Job, is intended but of the natural man.
cst n1 pp-f j-jn n2 p-acp n1, r-crq vbz vvn p-acp np1, vbz vvn p-acp pp-f dt j n1.
(3) text (DIV1)
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763
There speaking of Behemoth, that is, of the greatest of creatures, he sayes in our Translation that He is the chief of the wayes of God:
There speaking of behemoth, that is, of the greatest of creatures, he Says in our translation that He is the chief of the ways of God:
a-acp vvg pp-f np1, cst vbz, pp-f dt js pp-f n2, pns31 vvz p-acp po12 n1 cst pns31 vbz dt n-jn pp-f dt n2 pp-f np1:
(3) text (DIV1)
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764
S. Hierom hath it, Principium; and others before him, Initium viarum Dei; that when God went the progresse over the world in the creation thereof, he did but begin, he did but set out at Behemoth, at the best of all such creatures;
S. Hieronymus hath it, Principium; and Others before him, Initium viarum Dei; that when God went the progress over the world in the creation thereof, he did but begin, he did but Set out At behemoth, At the best of all such creatures;
np1 np1 vhz pn31, fw-la; cc n2-jn p-acp pno31, np1 fw-la fw-la; cst c-crq np1 vvd dt n1 p-acp dt n1 p-acp dt n1 av, pns31 vdd p-acp vvi, pns31 vdd p-acp vvi av p-acp np1, p-acp dt js pp-f d d n2;
(3) text (DIV1)
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765
He. All they were but Initium viarum, The beginning of the wayes of God: He. All they were but Initium viarum, The beginning of the ways of God:
pns31 d pns32 vbdr cc-acp np1 fw-la, dt n1 pp-f dt n2 pp-f np1:
(3) text (DIV1)
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766
but, Finis viarum, the end of his journey, and the eve, the vespers of his Sabbath, was the making of man, even of the naturall man.
but, Finis viarum, the end of his journey, and the eve, the vespers of his Sabbath, was the making of man, even of the natural man.
p-acp, fw-la fw-la, dt n1 pp-f po31 n1, cc dt n1, dt n2 pp-f po31 n1, vbds dt n-vvg pp-f n1, av pp-f dt j n1.
(3) text (DIV1)
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767
Behemoth and the other creatures were vestigia, sayes the School. In them we may see where God hath gone;
behemoth and the other creatures were vestigia, Says the School. In them we may see where God hath gone;
np1 cc dt j-jn n2 vbdr fw-la, vvz dt n1. p-acp pno32 pns12 vmb vvi c-crq np1 vhz vvn;
(3) text (DIV1)
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768
for all being is from God and so every thing that hath a being, hath filiationem vestigii, a testimonie of Gods having passed that way, and called in there:
for all being is from God and so every thing that hath a being, hath filiationem vestigii, a testimony of God's having passed that Way, and called in there:
p-acp d vbg vbz p-acp np1 cc av d n1 cst vhz dt vbg, vhz fw-la fw-la, dt n1 pp-f n2 vhg vvn d n1, cc vvn p-acp a-acp:
(3) text (DIV1)
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769
but man hath filiationem imaginis, an expression of his image;
but man hath filiationem imaginis, an expression of his image;
cc-acp n1 vhz fw-la fw-la, dt n1 pp-f po31 n1;
(3) text (DIV1)
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770
and doth the office of an image or picture, to bring him whom it represents, the more lively to our memories.
and does the office of an image or picture, to bring him whom it represents, the more lively to our memories.
cc vdz dt n1 pp-f dt n1 cc n1, pc-acp vvi pno31 ro-crq pn31 vvz, dt av-dc j p-acp po12 n2.
(3) text (DIV1)
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771
Gods abridgement of the whole world was man; reabridge man into his least volume, in pura naturalia, as he is but meer man,
God's abridgement of the Whole world was man; reabridge man into his least volume, in Pura Naturalia, as he is but mere man,
npg1 n1 pp-f dt j-jn n1 vbds n1; vvb n1 p-acp po31 av-ds n1, p-acp fw-la fw-la, c-acp pns31 vbz p-acp j n1,
(3) text (DIV1)
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772
and so he hath the image of God in his soul. He hath it as God is considered in his unitie;
and so he hath the image of God in his soul. He hath it as God is considered in his unity;
cc av pns31 vhz dt n1 pp-f np1 p-acp po31 n1. pns31 vhz pn31 p-acp np1 vbz vvn p-acp po31 n1;
(3) text (DIV1)
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773
for as God is, the soul of man is, indivisibly, impartibly, one entire. And he hath it also as God is notified to us in a Trinitie:
for as God is, the soul of man is, indivisibly, impartibly, one entire. And he hath it also as God is notified to us in a Trinity:
c-acp c-acp np1 vbz, dt n1 pp-f n1 vbz, av-j, av-j, crd j. cc pns31 vhz pn31 av p-acp np1 vbz vvn p-acp pno12 p-acp dt np1:
(3) text (DIV1)
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774
for as there are three persons in the essence of God; so are there three faculties in the soul of man.
for as there Are three Persons in the essence of God; so Are there three faculties in the soul of man.
c-acp c-acp pc-acp vbr crd n2 p-acp dt n1 pp-f np1; av vbr pc-acp crd n2 p-acp dt n1 pp-f n1.
(3) text (DIV1)
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775
The attributes, and some kinde of speculation of the persons in the Trinitie, are, power to the Father, wisdome to the Sonne,
The attributes, and Some kind of speculation of the Persons in the Trinity, Are, power to the Father, Wisdom to the Son,
dt n2, cc d n1 pp-f n1 pp-f dt n2 p-acp dt np1, vbr, n1 p-acp dt n1, n1 p-acp dt n1,
(3) text (DIV1)
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776
and goodnesse to the holy Ghost. And the three faculties of the soul have the images of these three:
and Goodness to the holy Ghost. And the three faculties of the soul have the Images of these three:
cc n1 p-acp dt j n1. cc dt crd n2 pp-f dt n1 vhb dt n2 pp-f d crd:
(3) text (DIV1)
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777
the Ʋnderstanding is the image of the Father, that is, Power; for no man exercises power, no man can govern well, without understanding the natures & dispositions of them whom he governs:
the Ʋnderstanding is the image of the Father, that is, Power; for no man exercises power, no man can govern well, without understanding the nature's & dispositions of them whom he governs:
dt vvg vbz dt n1 pp-f dt n1, cst vbz, n1; p-acp dx n1 n2 n1, dx n1 vmb vvi av, p-acp vvg dt n2 cc n2 pp-f pno32 r-crq pns31 vvz:
(3) text (DIV1)
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778
and therefore in this consists the power which man hath over the creature, that man understands the nature of every creature;
and Therefore in this consists the power which man hath over the creature, that man understands the nature of every creature;
cc av p-acp d vvz dt n1 r-crq n1 vhz p-acp dt n1, cst n1 vvz dt n1 pp-f d n1;
(3) text (DIV1)
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779
for so Adam did when he named every creature according to the nature thereof: and by this advantage of our understanding them, and comprehending them, we master them;
for so Adam did when he nam every creature according to the nature thereof: and by this advantage of our understanding them, and comprehending them, we master them;
c-acp av np1 vdd c-crq pns31 vvd d n1 vvg p-acp dt n1 av: cc p-acp d n1 pp-f po12 j-vvg pno32, cc vvg pno32, pns12 vvb pno32;
(3) text (DIV1)
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780
and so, Obliviscuntur quod natae sunt, sayes S. Ambrose: the lion, the bear, the elephant, have forgot what they were born to;
and so, Obliviscuntur quod natae sunt, Says S. Ambrose: the Lion, the bear, the elephant, have forgotten what they were born to;
cc av, fw-la fw-la fw-la fw-la, vvz n1 np1: dt n1, dt n1, dt n1, vhb vvn r-crq pns32 vbdr vvn p-acp;
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Induuntur quod jubentur, they invest and put on such a disposition and such a nature as we enjoyn them & appoint them:Induuntur quod jubentur, they invest and put on such a disposition and such a nature as we enjoin them & appoint them:
fw-la fw-la fw-la, pns32 vvb cc vvi p-acp d dt n1 cc d dt n1 c-acp pns12 vvb pno32 cc vvi pno32:
(3) text (DIV1)
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782
Serviunt ut famuli (as that Father pursues it elegantly) and, Verberantur ut timidi; they wait upon us as servants, who,Serviunt ut famuli (as that Father pursues it elegantly) and, Verberantur ut timidi; they wait upon us as Servants, who,
fw-la fw-la fw-la (c-acp d n1 vvz pn31 av-j) cc, fw-la fw-la fw-la; pns32 vvb p-acp pno12 p-acp n2, r-crq,
(3) text (DIV1)
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if they understood us, as well as we understand them, might be our masters;
if they understood us, as well as we understand them, might be our Masters;
cs pns32 vvd pno12, c-acp av c-acp pns12 vvb pno32, vmd vbi po12 n2;
(3) text (DIV1)
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784
and they receive correction from us, as though they were afraid of us, when, if they understood us, they would know that we were not able to stand in the teeth of the lion, the horn of the bull, in the heels of the horse;
and they receive correction from us, as though they were afraid of us, when, if they understood us, they would know that we were not able to stand in the teeth of the Lion, the horn of the bull, in the heels of the horse;
cc pns32 vvb n1 p-acp pno12, c-acp cs pns32 vbdr j pp-f pno12, c-crq, cs pns32 vvd pno12, pns32 vmd vvi cst pns12 vbdr xx j pc-acp vvi p-acp dt n2 pp-f dt n1, dt n1 pp-f dt n1, p-acp dt n2 pp-f dt n1;
(3) text (DIV1)
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785
and, Adjuvantur ut infirmi, they counterfeit a weaknesse, that they might be beholding to us for help;
and, Adjuvantur ut infirmi, they counterfeit a weakness, that they might be beholding to us for help;
cc, fw-la fw-la fw-fr, pns32 vvb dt n1, cst pns32 vmd vbi vvg p-acp pno12 p-acp n1;
(3) text (DIV1)
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786
and they are content to thank us, if we afford them rest, or any food, who,
and they Are content to thank us, if we afford them rest, or any food, who,
cc pns32 vbr j pc-acp vvi pno12, cs pns12 vvb pno32 vvi, cc d n1, r-crq,
(3) text (DIV1)
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787
if they understood us as well as we do them, might tear our meat out of our throats;
if they understood us as well as we do them, might tear our meat out of our throats;
cs pns32 vvd pno12 p-acp av c-acp pns12 vdb pno32, vmd vvi po12 n1 av pp-f po12 n2;
(3) text (DIV1)
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788
nay, tear out our throats for their meat.
nay, tear out our throats for their meat.
uh-x, vvb av po12 n2 p-acp po32 n1.
(3) text (DIV1)
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789
So then in this first naturall facultie of the soul, the Ʋnderstanding, stands the image of the first person, the Father, Power.
So then in this First natural faculty of the soul, the Ʋnderstanding, Stands the image of the First person, the Father, Power.
av av p-acp d ord j n1 pp-f dt n1, dt vvg, vvz dt n1 pp-f dt ord n1, dt n1, n1.
(3) text (DIV1)
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790
And in the second facultie, which is the Will, is the image, the attribute of the second person, the Sonne, which is Wisdome: for wisdome is not so much in knowing, in understanding,
And in the second faculty, which is the Will, is the image, the attribute of the second person, the Son, which is Wisdom: for Wisdom is not so much in knowing, in understanding,
cc p-acp dt ord n1, r-crq vbz dt vmb, vbz dt n1, dt n1 pp-f dt ord n1, dt n1, r-crq vbz n1: p-acp n1 vbz xx av av-d p-acp vvg, p-acp n1,
(3) text (DIV1)
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791
as in electing, in choosing, in assenting.
as in electing, in choosing, in assenting.
c-acp p-acp vvg, p-acp vvg, p-acp vvg.
(3) text (DIV1)
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Image 22
792
No man needs go out of himself, nor beyond his own legend, and the historie of his own actions for examples of that, That many times we know better, and choose ill wayes.
No man needs go out of himself, nor beyond his own legend, and the history of his own actions for Examples of that, That many times we know better, and choose ill ways.
dx n1 av vvi av pp-f px31, ccx p-acp po31 d n1, cc dt n1 pp-f po31 d n2 p-acp n2 pp-f d, cst d n2 pns12 vvb av-jc, cc vvi j-jn n2.
(3) text (DIV1)
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793
Wisdome is in choosing or assenting.
Wisdom is in choosing or assenting.
n1 vbz p-acp vvg cc vvg.
(3) text (DIV1)
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794
And then in the third facultie of the soul, the Memorie, is the image of the third person, the holy Ghost, that is, Goodnesse. For to remember, to recollect our former understanding,
And then in the third faculty of the soul, the Memory, is the image of the third person, the holy Ghost, that is, goodness. For to Remember, to recollect our former understanding,
cc av p-acp dt ord n1 pp-f dt n1, dt n1, vbz dt n1 pp-f dt ord n1, dt j n1, cst vbz, n1. p-acp pc-acp vvi, pc-acp vvi po12 j n1,
(3) text (DIV1)
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795
and our former assenting, so farre as to do them, to crown them with action, that is true goodnesse.
and our former assenting, so Far as to do them, to crown them with actium, that is true Goodness.
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The office that Christ assignes to the holy Ghost, and the goodnesse which he promiseth in his behalf is this, that he shall bring former things to our remembrance.
The office that christ assigns to the holy Ghost, and the Goodness which he promises in his behalf is this, that he shall bring former things to our remembrance.
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797
The wise man places all goodnesse in this facultie, the Memorie: properly nothing can fall into the Memorie, but that which is past; The wise man places all Goodness in this faculty, the Memory: properly nothing can fallen into the Memory, but that which is past;
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798
and yet he sayes, Whatsoever thou takest in hand, Ecclus 7.36. remember the end, and thou shalt never do amisse.
and yet he Says, Whatsoever thou Takest in hand, Ecclus 7.36. Remember the end, and thou shalt never do amiss.
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799
The end cannot be yet come, and yet we are bid to remember that.
The end cannot be yet come, and yet we Are bid to Remember that.
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800
Visus per omnes sensus recurrit, sayes S. Augustine: as all senses are called sight in the Scriptures (for there is Gustate Dominum, and Audite, and Palpate; Taste the Lord,Visus per omnes sensus recurrit, Says S. Augustine: as all Senses Are called sighed in the Scriptures (for there is Taste Dominum, and Audite, and Palpate; Taste the Lord,
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801
and Heare the Lord, and Feel the Lord;
and Hear the Lord, and Feel the Lord;
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and still the Videte is added, Taste and see the Lord) so all goodnesse is in remembring; all goodnesse (which is the image of the holy Ghost) is in bringing our understanding and our assenting into action.
and still the Videte is added, Taste and see the Lord) so all Goodness is in remembering; all Goodness (which is the image of the holy Ghost) is in bringing our understanding and our assenting into actium.
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803
Certainly (beloved) if a man were like the King but in countenance, and in proportion, he himself would think somewhat better of himself,
Certainly (Beloved) if a man were like the King but in countenance, and in proportion, he himself would think somewhat better of himself,
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804
and others would be the lesse apt to put scorns or injuries upon him, then if he had a vulgar and course aspect:
and Others would be the less apt to put scorns or injuries upon him, then if he had a Vulgar and course aspect:
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805
with those who have the image of the Kings power (the Magistrate ) the image of his wisdome (the Councel ) the image of his goodnesse (the Clergie ) it should be so too;
with those who have the image of the Kings power (the Magistrate) the image of his Wisdom (the Council) the image of his Goodness (the Clergy) it should be so too;
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806
there is a respect due to the image of the King in all that have it.
there is a respect due to the image of the King in all that have it.
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807
Now in all these respects, man, the meer naturall man, hath the image of the King of kings;
Now in all these respects, man, the mere natural man, hath the image of the King of Kings;
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808
and therefore respect that image in thy self, and exalt thy naturall faculties, emulate those men,
and Therefore respect that image in thy self, and exalt thy natural faculties, emulate those men,
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809
and be ashamed to be outgone by those men who had no light but nature.
and be ashamed to be outgone by those men who had no Light but nature.
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810
Make thine understanding, and thy will, and thy memorie (though but naturall faculties) serviceable to thy God,
Make thine understanding, and thy will, and thy memory (though but natural faculties) serviceable to thy God,
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811
and auxiliarie & subsidiarie for thy salvation:
and auxiliary & subsidiary for thy salvation:
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812
for though they be not naturally instruments of grace, yet naturally they are susceptible of grace,
for though they be not naturally Instruments of grace, yet naturally they Are susceptible of grace,
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813
and have so much in their nature, as that by grace they may be made instruments of grace, which no facultie in any creature but man can be.
and have so much in their nature, as that by grace they may be made Instruments of grace, which no faculty in any creature but man can be.
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814
And do not think that because a naturall man cannot do all, he hath nothing to do for himself.
And do not think that Because a natural man cannot do all, he hath nothing to do for himself.
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815
This then is the image of God in man, the first way, in Nature; and most literally this is the intention of the text. Man was this image thus;
This then is the image of God in man, the First Way, in Nature; and most literally this is the intention of the text. Man was this image thus;
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816
and the room furnished with this image, was paradise:
and the room furnished with this image, was paradise:
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but there is a better room then that paradise for the second image (the image of God in man by Grace ) that is, the Christian Church:
but there is a better room then that paradise for the second image (the image of God in man by Grace) that is, the Christian Church:
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818
for though for the most part this text be understood de naturalibus, of our naturall faculties;
for though for the most part this text be understood de Naturalibus, of our natural faculties;
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819
yet Origen, and not onely such allegoricall expositours, but Saint Basil, and Nissen, and Ambrose, and others, who are literall enough, assigne this image of God to consist in the gifts of Gods grace, exhibited to us here in the Church.
yet Origen, and not only such allegorical expositors, but Saint Basil, and Nissen, and Ambrose, and Others, who Are literal enough, assign this image of God to consist in the Gifts of God's grace, exhibited to us Here in the Church.
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820
A Christian then in that second capacitie, as a Christian, and not onely as a Man, hath this image of God, of God first considered entirely.
A Christian then in that second capacity, as a Christian, and not only as a Man, hath this image of God, of God First considered entirely.
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And those expressions of this impression, those representations of this image of God in a Christian by grace, which the Apostles have exhibited to us, that we are the sonnes of God, the seed of God, the off-spring of God, and partakers of the divine nature, (which are high and glorious exaltations) are enlarged and exalted by Damascen to a further height,
And those expressions of this impression, those representations of this image of God in a Christian by grace, which the Apostles have exhibited to us, that we Are the Sons of God, the seed of God, the offspring of God, and partakers of the divine nature, (which Are high and glorious exaltations) Are enlarged and exalted by Damascene to a further height,
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822
when he sayes, Sicut Dens homo, ità ego Deus;
when he Says, Sicut Dens homo, ità ego Deus;
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823
As God is man, so I am God, sayes Damascen; I, taking in the whole mankinde (for so Damascen takes it out of Nazianzen; and he sayes, Sicut verbum caro, ità caro verbum;
As God is man, so I am God, Says Damascene; I, taking in the Whole mankind (for so Damascene Takes it out of Nazianzen; and he Says, Sicut verbum Caro, ità Caro verbum;
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824
As God was made man, man may become God ) but especially I; I, as I am wrought upon by grace in Christ Jesus.As God was made man, man may become God) but especially I; I, as I am wrought upon by grace in christ jesus.
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So a Christian is made the image of God entirely.
So a Christian is made the image of God entirely.
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826
To which expression S. Cyril also comes neare, when he calls a Christian Deiformem hominem, man in the form of God;
To which expression S. Cyril also comes near, when he calls a Christian Deiformem hominem, man in the from of God;
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which is a mysterious and a blessed metamorphosis and transfiguration:
which is a mysterious and a blessed metamorphosis and transfiguration:
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828
that, whereas it was the greatest trespasse of the greatest trespasser in the world, the devil, to say, Similis ero Altissimis, I will be like the Highest;
that, whereas it was the greatest trespass of the greatest trespasser in the world, the Devil, to say, Similis Ero Altissimis, I will be like the Highest;
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829
it would be as great a trespasse in me not to be like the Highest, not to conform my self to God, by the use of his grace in the Christian Church.
it would be as great a trespass in me not to be like the Highest, not to conform my self to God, by the use of his grace in the Christian Church.
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830
And whereas the humiliation of my Saviour is in all things to be imitated by me,
And whereas the humiliation of my Saviour is in all things to be imitated by me,
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831
yet herein I am bound to depart from his humiliation; that, whereas he being in the form of God, took the form of a servant;
yet herein I am bound to depart from his humiliation; that, whereas he being in the from of God, took the from of a servant;
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I, being in the form of a servant, may (nay, must) take upon me the form of God, in being Deiformis homo, a man made in Christ, the image of God.
I, being in the from of a servant, may (nay, must) take upon me the from of God, in being Deiformis homo, a man made in christ, the image of God.
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So have I the image of God entirely in his unitie, because I professe that faith which is but one faith, and under the seal of that Baptisme which is but one Baptisme.
So have I the image of God entirely in his unity, Because I profess that faith which is but one faith, and under the seal of that Baptism which is but one Baptism.
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834
And then, as of this one God, so I have also the image of the severall persons of the Trinitie, in this capacitie as I am a Christian, more then in my naturall faculties.
And then, as of this one God, so I have also the image of the several Persons of the Trinity, in this capacity as I am a Christian, more then in my natural faculties.
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835
The attribute of the first person, the Father, is Power: and none but a Christian hath power over those great tyrants of the world, Sinne, Satan, Death, and Hell.
The attribute of the First person, the Father, is Power: and none but a Christian hath power over those great Tyrants of the world, Sin, Satan, Death, and Hell.
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For thus my power accrues and grows unto me: first, Possum judicare, I have a power to judge;
For thus my power accrues and grows unto me: First, Possum judicare, I have a power to judge;
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a judiciarie, a discretive power, a power to discern between a naturall accident and a judgement of God,
a judiciary, a discretive power, a power to discern between a natural accident and a judgement of God,
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and will never call a judgement an accident; and between an ordinarie occasion of conversion, & a temptation of Satan:
and will never call a judgement an accident; and between an ordinary occasion of conversion, & a temptation of Satan:
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Possum judicare. And then, Possum resistere, which is another act of power: when I finde it to be a temptation, I am able to resist it. Possum judicare. And then, Possum resistere, which is Another act of power: when I find it to be a temptation, I am able to resist it.
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And Possum stare (which is another) I am able not onely to withstand, but to stand out this battell of temptations to the end.
And Possum stare (which is Another) I am able not only to withstand, but to stand out this battle of temptations to the end.
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841
And then, Possum capere; that which Christ proposes for a triall of his disciples, He that is able to receive it, Matt. 19.12. let him receive it:
And then, Possum capere; that which christ proposes for a trial of his Disciples, He that is able to receive it, Matt. 19.12. let him receive it:
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842
I shall have power to receive the gift of continencie against all temptations of that kinde.
I shall have power to receive the gift of continency against all temptations of that kind.
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843
Bring it to the highest act of power, that with which Christ tried his strongest Apostles;
Bring it to the highest act of power, that with which christ tried his Strongest Apostles;
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844
Possum bibere calicem, I shall be able to drink of Christs cup, even to drink his bloud, Possum bibere calicem, I shall be able to drink of Christ cup, even to drink his blood,
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and be the more innocent for that; and to poure out my bloud, and be the stronger for that.
and be the more innocent for that; and to pour out my blood, and be the Stronger for that.
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846
In Christo omnia possum; there is the fulnesse of power: In Christ I can do all things; In Christ omnia possum; there is the fullness of power: In christ I can do all things;
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847
I can want, or I can abound; I can live, or I can die.
I can want, or I can abound; I can live, or I can die.
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And yet there is an extension of power beyond all this, in this, Non possum peccare; being born of God in Christ, I cannot sinne.
And yet there is an extension of power beyond all this, in this, Non possum Peccare; being born of God in christ, I cannot sin.
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This that seems to have a name of impotence, Non possum, I cannot, is the fullest omnipotence of all: I cannot sinne;
This that seems to have a name of impotence, Non possum, I cannot, is the Fullest omnipotence of all: I cannot sin;
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not sinne to death, not sinne with a desire to sinne, not sinne with a delight in sinne;
not sin to death, not sin with a desire to sin, not sin with a delight in sin;
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but that temptation that overthrows another, I can resist; or that sinne which being done, casts another into desperation, I can repent.
but that temptation that overthrows Another, I can resist; or that sin which being done, Cast Another into desperation, I can Repent.
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852
And so I have the image of the first person, the Father, in Power.
And so I have the image of the First person, the Father, in Power.
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The image of the second person, whose attribute is Wisdome, I have in this, that wisdome being the knowledge of this world and the next, I embrace nothing in this world,
The image of the second person, whose attribute is Wisdom, I have in this, that Wisdom being the knowledge of this world and the next, I embrace nothing in this world,
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but as it leads me to the next: for thus my wisdome, my knowledge grows: first, Scio cui credidi, I know whom I have beleeved;
but as it leads me to the next: for thus my Wisdom, my knowledge grows: First, Scio cui credidi, I know whom I have believed;
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855
I have not mislayed my foundation; my foundation is Christ: and then, Scio non moriturum; my foundation cannot sink:
I have not mislaid my Foundation; my Foundation is christ: and then, Scio non moriturum; my Foundation cannot sink:
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856
I know that Christ being raised from the dead, Rom. 8.27. dies no more: I know that christ being raised from the dead, Rom. 8.27. die no more:
pns11 vvb cst np1 vbg vvn p-acp dt j, np1 crd. n2 av-dx av-dc:
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857
again, Scio quod desideret spiritus; I know what my spirit, enlightened by the Spirit of God, desires:
again, Scio quod desideret spiritus; I know what my Spirit, enlightened by the Spirit of God, Desires:
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858
I am not transported with illusions and singularities of private spirits. And as in the attribute of Power we found an Omnipotence in a Christian;
I am not transported with illusions and singularities of private spirits. And as in the attribute of Power we found an Omnipotence in a Christian;
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859
so in this there is an Omniscience. 1. Cor. 8.1. Scimus quia omnem scientiam habemus; there is all together:
so in this there is an Omniscience. 1. Cor. 8.1. Scimus quia omnem scientiam habemus; there is all together:
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860
We know that we have all knowledge; We know that we have all knowledge;
pns12 vvb cst pns12 vhb d n1;
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861
for all S. Pauls universall knowledge was but this, Jesum crucisixum: I determined not to know any thing, save Jesus Christ, and him crucisied.
for all S. Paul's universal knowledge was but this, Jesus crucisixum: I determined not to know any thing, save jesus christ, and him Crucified.
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862
And then the way by which he would proceed and take degrees in this wisdome, was, stultitia praedicandi, the way that God had ordained:
And then the Way by which he would proceed and take Degrees in this Wisdom, was, Stultitia praedicandi, the Way that God had ordained:
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863
When the world by wisdome knew not God, it pleased God by the foolishnesse of preaching to save them that beleeve. When the world by Wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.
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864
These then are the steps of Christian wisdome: my foundation is Christ; of Christ I enquire no more but fundamentall doctrines, him crucified;
These then Are the steps of Christian Wisdom: my Foundation is christ; of christ I inquire no more but fundamental doctrines, him Crucified;
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865
and this I apply to my self by his ordinance of preaching. And in this wisdome I have the image of the second person.
and this I apply to my self by his Ordinance of preaching. And in this Wisdom I have the image of the second person.
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866
And then of the third also in this, that, his attribute being goodnesse, I, as a true Christian, call nothing good, that conduceth not to the glorie of God in Christ Jesus;
And then of the third also in this, that, his attribute being Goodness, I, as a true Christian, call nothing good, that conduceth not to the glory of God in christ jesus;
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867
nor any thing ill, that draws me not from him.
nor any thing ill, that draws me not from him.
ccx d n1 j-jn, cst vvz pno11 xx p-acp pno31.
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868
Thus I have an expresse image of his goodnesse, that Omnia cooperantur in bonum; all things work together for my good, if I love God.
Thus I have an express image of his Goodness, that Omnia cooperantur in bonum; all things work together for my good, if I love God.
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869
I shall thank my fever, blesse my povertie, praise my oppressour;
I shall thank my fever, bless my poverty, praise my oppressor;
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870
nay, thank, and blesse, and praise even some sinne of mine, which by the consequences of that sinne, which may be shame,
nay, thank, and bless, and praise even Some sin of mine, which by the consequences of that sin, which may be shame,
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871
or losse, or weaknesse, may bring me to a happie sense of all my former sinnes;
or loss, or weakness, may bring me to a happy sense of all my former Sins;
cc n1, cc n1, vmb vvi pno11 p-acp dt j n1 pp-f d po11 j n2;
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872
and shall finde it to have been a good fever, a good povertie, a good oppression, yea, a good sinne.
and shall find it to have been a good fever, a good poverty, a good oppression, yea, a good sin.
cc vmb vvi pn31 pc-acp vhi vbn dt j n1, dt j n1, dt j n1, uh, dt j n1.
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873
Vertit in bonum, sayes Joseph to his brethren; You thought evil, Gen. 50.20 but God meant it unto good: Vertit in bonum, Says Joseph to his brothers; You Thought evil, Gen. 50.20 but God meant it unto good:
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874
and I shall have the benefit of my sinne, according to his transmutation;
and I shall have the benefit of my sin, according to his transmutation;
cc pns11 vmb vhi dt n1 pp-f po11 n1, vvg p-acp po31 n1;
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875
that is, though I meant ill in that sinne, I shall have the good that God meant in it.
that is, though I meant ill in that sin, I shall have the good that God meant in it.
d vbz, cs pns11 vvd av-jn p-acp d n1, pns11 vmb vhi dt j cst np1 vvd p-acp pn31.
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876
There is no evil in the citie, but the Lord doth it: but if the Lord do it, it cannot be evil to me. There is no evil in the City, but the Lord does it: but if the Lord do it, it cannot be evil to me.
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877
I beleeve that I shall see bona Dei, the goodnesse of the Lord in the land of the living; that is, in heaven:
I believe that I shall see Bona Dei, the Goodness of the Lord in the land of the living; that is, in heaven:
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878
but David speaks also of signum in bonum; Shew me a token of good:
but David speaks also of signum in bonum; Show me a token of good:
cc-acp np1 vvz av pp-f fw-la p-acp fw-la; vvb pno11 dt n1 pp-f j:
(3) text (DIV1)
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879
and God will shew me a present token of future good, an inward infallibilitie, that this very calamitie shall be beneficiall and advantageous unto me:
and God will show me a present token of future good, an inward infallibility, that this very calamity shall be beneficial and advantageous unto me:
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880
and so as in nature I have the image of God in my whole soul, and of all the three persons in the three faculties thereof;
and so as in nature I have the image of God in my Whole soul, and of all the three Persons in the three faculties thereof;
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881
the understanding, the will, and the memorie:
the understanding, the will, and the memory:
dt n1, dt n1, cc dt n1:
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882
so in grace, in the Christian Church, I have the same images of the power of the Father, of the wisdome of the Sonne, of the goodnesse of the holy Ghost, in my Christian profession.
so in grace, in the Christian Church, I have the same Images of the power of the Father, of the Wisdom of the Son, of the Goodness of the holy Ghost, in my Christian profession.
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883
And all this we shall have in a better place then paradise (where we considered it in nature) and a better place then the Church,
And all this we shall have in a better place then paradise (where we considered it in nature) and a better place then the Church,
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884
as it is militant (where we considered it in grace) that is, in the kingdome of heaven (where we considered this image in glorie) which is our last word.
as it is militant (where we considered it in grace) that is, in the Kingdom of heaven (where we considered this image in glory) which is our last word.
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885
There we shall have this image of God in perfection:
There we shall have this image of God in perfection:
a-acp pns12 vmb vhi d n1 pp-f np1 p-acp n1:
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886
for if Origen could lodge such a conceit, that in heaven at last all things should ebbe back into God,
for if Origen could lodge such a conceit, that in heaven At last all things should ebb back into God,
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887
as all things flowed from him at first;
as all things flowed from him At First;
c-acp d n2 vvd p-acp pno31 p-acp ord;
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888
and so there should be no other essence but God, all should be God, even the devil himself:
and so there should be no other essence but God, all should be God, even the Devil himself:
cc av pc-acp vmd vbi dx j-jn n1 p-acp np1, d vmd vbi np1, av dt n1 px31:
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889
how much more may we conceive an unexpressible association (that is too farre off) an assimilation (that is not neare enough) an identification (the School would venture to say so) with God in that state of glorie!
how much more may we conceive an unexpressible association (that is too Far off) an assimilation (that is not near enough) an identification (the School would venture to say so) with God in that state of glory!
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890
Whereas the sunne by shining upon the moon, makes the moon a planet, a starre as well as it self, which otherwise would be but the thickest and darkest part of that sphere:
Whereas the sun by shining upon the moon, makes the moon a planet, a star as well as it self, which otherwise would be but the thickest and Darkest part of that sphere:
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891
so those beams of glorie which shall issue from my God, and fall upon me, shall make me (otherwise a clod of earth,
so those beams of glory which shall issue from my God, and fallen upon me, shall make me (otherwise a clod of earth,
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892
and worse, a dark soul, a spirit of darknesse) an angel of light, a starre of glorie, a something that I cannot name now, not imagine now,
and Worse, a dark soul, a Spirit of darkness) an angel of Light, a star of glory, a something that I cannot name now, not imagine now,
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893
nor to morrow, nor next yeare; but even in that particular, I shall be like God:
nor to morrow, nor next year; but even in that particular, I shall be like God:
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894
that as he that asked a day to give a definition of God, the next day asked a week,
that as he that asked a day to give a definition of God, the next day asked a Week,
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895
and then a moneth, and then a yeare;
and then a Monn, and then a year;
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896
so undeterminable would my imaginations be, if I should go about to think now, what I shall be there:
so undeterminable would my Imaginations be, if I should go about to think now, what I shall be there:
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897
I shall be so like God, as that the devil himself shall not know me from God,
I shall be so like God, as that the Devil himself shall not know me from God,
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898
so farre as to finde any more place to fasten a temptation upon me, then upon God;
so Far as to find any more place to fasten a temptation upon me, then upon God;
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899
nor to conceive any more hope of my falling from that kingdome, then of Gods being driven out of it:
nor to conceive any more hope of my falling from that Kingdom, then of God's being driven out of it:
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900
for though I shall not be immortall as God, yet I shall be as immortall as God.
for though I shall not be immortal as God, yet I shall be as immortal as God.
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901
And there is my image of God, of God considered all together, and in his unitie in the state of grace.
And there is my image of God, of God considered all together, and in his unity in the state of grace.
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902
I shall have also then the image of all the three persons of the Trinitie. Power is the Fathers;
I shall have also then the image of all the three Persons of the Trinity. Power is the Father's;
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903
and a greater power then he exercises here, I shall have there: here he overcomes enemies, but yet here he hath enemies; there, there are none: here they cannot prevail; there they shall not be.
and a greater power then he exercises Here, I shall have there: Here he overcomes enemies, but yet Here he hath enemies; there, there Are none: Here they cannot prevail; there they shall not be.
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904
So Wisdome is the image of the Sonne; and there I shall have better wisdome: the spirituall wisdome it self is here:
So Wisdom is the image of the Son; and there I shall have better Wisdom: the spiritual Wisdom it self is Here:
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905
for here our best wisdome is, but to go towards our end; there it is to rest in our end:
for Here our best Wisdom is, but to go towards our end; there it is to rest in our end:
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906
here it is to seek to be glorified by God; there it is that God may be everlastingly glorified by me.
Here it is to seek to be glorified by God; there it is that God may be everlastingly glorified by me.
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907
The image of the holy Ghost is Goodnesse. Here our goodnesse is mixt with some ill;
The image of the holy Ghost is goodness. Here our Goodness is mixed with Some ill;
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908
faith mixt with scruples, & good works mixt with a love of praise, and hope of better mixt with fear of worse:
faith mixed with scruples, & good works mixed with a love of praise, and hope of better mixed with Fear of Worse:
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909
there I shall have sincere goodnesse, goodnesse impermixt, intemerate and indeterminate goodnesse; so good a place, as no ill accident shall annoy it;
there I shall have sincere Goodness, Goodness impermixt, intemerate and indeterminate Goodness; so good a place, as no ill accident shall annoy it;
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910
so good companie as no impertinent, no importune person shall disorder it;
so good company as no impertinent, no importune person shall disorder it;
av j n1 p-acp dx j, dx j n1 vmb vvi pn31;
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911
so full a goodnesse, as no evil of sinne, no evil of punishment for former sins can enter;
so full a Goodness, as no evil of sin, no evil of punishment for former Sins can enter;
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912
so good a God, as shall no more keep us in fear of his anger, nor in need of his mercie;
so good a God, as shall no more keep us in Fear of his anger, nor in need of his mercy;
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913
but shall fill us first, and establish us in that fulnesse in the same instant,
but shall fill us First, and establish us in that fullness in the same instant,
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914
and give us a satietie that we can wish no more, and an infallibilitie that we can lose none of that, and both at once.
and give us a satiety that we can wish no more, and an infallibility that we can loose none of that, and both At once.
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915
Whereas the Cabalists expresse our nearenesse to God in that state, in that note, that the name of man and the name of God, ADAM and JEHOVAH, in their numerall letters are equall:
Whereas the Cabalists express our nearness to God in that state, in that note, that the name of man and the name of God, ADAM and JEHOVAH, in their numeral letters Are equal:
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so I would have leave to expresse that inexpressible state, so farre as to say, that if there can be other worlds imagined besides this that is under our moon,
so I would have leave to express that inexpressible state, so Far as to say, that if there can be other world's imagined beside this that is under our moon,
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917
and if there could be other Gods imagined of those worlds, besides this God to whose image we are made, in Nature, in Grace, in Glorie; I had rather be one of these Saints in this heaven,
and if there could be other God's imagined of those world's, beside this God to whose image we Are made, in Nature, in Grace, in Glory; I had rather be one of these Saints in this heaven,
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(3) text (DIV1)
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918
then one of those Gods in those other worlds.
then one of those God's in those other world's.
cs crd pp-f d n2 p-acp d j-jn n2.
(3) text (DIV1)
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919
I shall be like the angels in a glorified soul, and the angels shall not be like me in a glorified bodie.
I shall be like the Angels in a glorified soul, and the Angels shall not be like me in a glorified body.
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920
The holy noblenesse and religious ambition that I would imprint in you for attaining of this glorie, makes me dismisse you with this note,
The holy nobleness and religious ambition that I would imprint in you for attaining of this glory, makes me dismiss you with this note,
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(3) text (DIV1)
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921
for the fear of missing that glorie;
for the Fear of missing that glory;
p-acp dt n1 pp-f vvg d n1;
(3) text (DIV1)
39
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922
that, as we have taken just occasion to magnifie the goodnesse of God towards us, in that he speaks plurally, Faciamus, Let Ʋs, all Ʋs do this;
that, as we have taken just occasion to magnify the Goodness of God towards us, in that he speaks plurally, Faciamus, Let Ʋs, all Ʋs do this;
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(3) text (DIV1)
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Image 22
923
& so poures out the blessings of the whole Trinitie upon us, in this image of himself, in every person of the three,
& so pours out the blessings of the Whole Trinity upon us, in this image of himself, in every person of the three,
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(3) text (DIV1)
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924
and in all these three wayes which we have considered:
and in all these three ways which we have considered:
cc p-acp d d crd n2 r-crq pns12 vhb vvn:
(3) text (DIV1)
39
Image 22
925
so when the anger of God is justly kindled against us, God collects himself, summons himself, assembles himself, musters himself, and threatens plurally too:
so when the anger of God is justly kindled against us, God Collects himself, summons himself, assembles himself, musters himself, and threatens plurally too:
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(3) text (DIV1)
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926
for of those foure places in Scripture, in which onely (as we noted before) God speaks of himself in a royall plurall, God speaks in anger,
for of those foure places in Scripture, in which only (as we noted before) God speaks of himself in a royal plural, God speaks in anger,
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(3) text (DIV1)
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927
and in a preparation to destruction, in one of those foure entirely, as entirely he speaks of mercie but in one of them, in this text;
and in a preparation to destruction, in one of those foure entirely, as entirely he speaks of mercy but in one of them, in this text;
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(3) text (DIV1)
39
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928
here he sayes meerly out of mercie, Faciamus, Let Ʋs, Ʋs, all Ʋs, make man:
Here he Says merely out of mercy, Faciamus, Let Ʋs, Ʋs, all Ʋs, make man:
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929
and in the same pluralitie, the same universalitie, he sayes after, Descendamus & confundamus, Gen. 11.7.
and in the same plurality, the same universality, he Says After, Descendamus & Let us confuse, Gen. 11.7.
cc p-acp dt d n1, dt d n1, pns31 vvz a-acp, np1 cc fw-la, np1 crd.
(3) text (DIV1)
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Image 22
930
Let Ʋs, Ʋs, all Ʋs, go down to them and confound them, as meerly out of indignation and anger, as here out of mercie.Let Ʋs, Ʋs, all Ʋs, go down to them and confound them, as merely out of Indignation and anger, as Here out of mercy.
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(3) text (DIV1)
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Image 22
931
And in the other two places, where God speaks plurally, he speaks not meerly in mercie,
And in the other two places, where God speaks plurally, he speaks not merely in mercy,
cc p-acp dt j-jn crd n2, c-crq np1 vvz av-j, pns31 vvz xx av-j p-acp n1,
(3) text (DIV1)
39
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932
nor meerly in justice in neither; but in both he mingles both:
nor merely in Justice in neither; but in both he mingles both:
ccx av-j p-acp n1 p-acp dx; cc-acp p-acp d pns31 vvz d:
(3) text (DIV1)
39
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933
so that God carries himself so equally herein, as that no soul, no Church, no State may any more promise it self patience in God if it provoke him,
so that God carries himself so equally herein, as that no soul, no Church, no State may any more promise it self patience in God if it provoke him,
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(3) text (DIV1)
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934
then suspect anger in God if we conform our selves to him.
then suspect anger in God if we conform our selves to him.
av vvb n1 p-acp np1 cs pns12 vvb po12 n2 p-acp pno31.
(3) text (DIV1)
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935
For from them that set themselves against him, God shall withdraw his image in all the persons and all the attributes:
For from them that Set themselves against him, God shall withdraw his image in all the Persons and all the attributes:
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936
the Father shall withdraw his power, and we shall be enfeebled in our forces; the Sonne his wisdome, and we shall be enfatuated in our counsels;
the Father shall withdraw his power, and we shall be enfeebled in our forces; the Son his Wisdom, and we shall be enfatuated in our Counsels;
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(3) text (DIV1)
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937
the holy Ghost his goodnesse, and we shall be corrupted in our manners, and corrupted in our religion,
the holy Ghost his Goodness, and we shall be corrupted in our manners, and corrupted in our Religion,
dt j n1 po31 n1, cc pns12 vmb vbi vvn p-acp po12 n2, cc vvn p-acp po12 n1,
(3) text (DIV1)
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938
and be a prey to temporall and spirituall enemies, and change the image of God into the image of the beast.
and be a prey to temporal and spiritual enemies, and change the image of God into the image of the beast.
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939
And as God loves nothing more then the image of himself in his Sonne, and then the image of his Sonne Christ Jesus in us;
And as God loves nothing more then the image of himself in his Son, and then the image of his Son christ jesus in us;
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Image 22
940
so he hates nothing more then the image of Antichrist in them in whom he had imprinted his Sonnes image;
so he hates nothing more then the image of Antichrist in them in whom he had imprinted his Sons image;
av pns31 vvz pix av-dc cs dt n1 pp-f np1 p-acp pno32 p-acp ro-crq pns31 vhd vvn po31 ng1 n1;
(3) text (DIV1)
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941
that is, declinations towards Antichrist, or concurrences with Antichrist, in them who were born, and baptized,
that is, declinations towards Antichrist, or concurrences with Antichrist, in them who were born, and baptised,
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942
and catechized, & blessed in the profession of his truth.
and Catechized, & blessed in the profession of his truth.
cc vvn, cc vvn p-acp dt n1 pp-f po31 n1.
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943
That God, who hath hitherto delivered us from all cause or colour of jealousies or suspicions thereof in them whom he hath placed over us,
That God, who hath hitherto Delivered us from all cause or colour of jealousies or suspicions thereof in them whom he hath placed over us,
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944
so conform us to his image in a holy life, that sinnes continued and multiplied by us against him, do not so provoke him against us, that those two great helps, the assiduitie of preaching,
so conform us to his image in a holy life, that Sins continued and multiplied by us against him, do not so provoke him against us, that those two great helps, the assiduity of preaching,
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Image 22
945
and the personall and exemplarie pietie & constancie in our Princes, be not by our sinnes made unprofitable unto us:
and the personal and exemplary piety & constancy in our Princes, be not by our Sins made unprofitable unto us:
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946
for that is the height of Gods malediction upon a nation, when the assiduitie of preaching and the example of a religious Prince doth them no good, but aggravates their fault. FINIS.
for that is the height of God's malediction upon a Nation, when the assiduity of preaching and the Exampl of a religious Prince does them no good, but aggravates their fault. FINIS.
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947
Hosea 2.19. And I will marrie thee unto me for ever.
Hosea 2.19. And I will marry thee unto me for ever.
np1 crd. cc pns11 vmb vvi pno21 p-acp pno11 c-acp av.
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948
THe word which is the hinge upon which all this text turns, is Erash: and Erash signifies not onely a betrothing, as our later translation hath it,
THe word which is the hinge upon which all this text turns, is Crash: and Crash signifies not only a betrothing, as our later Translation hath it,
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949
but a marrying; and so it is used by David, Deliver me my wife Michael, 2. Sam. 3.14 whom I married:
but a marrying; and so it is used by David, Deliver me my wife Michael, 2. Sam. 3.14 whom I married:
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950
and so our former translation had it, and so we accept it, and so shall handle it.
and so our former Translation had it, and so we accept it, and so shall handle it.
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951
I will marrie thee unto me for ever. The first marriage that was made, God made;I will marry thee unto me for ever. The First marriage that was made, God made;
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952
and he made it in Paradise:
and he made it in Paradise:
cc pns31 vvd pn31 p-acp n1:
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43
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953
and of that marriage, I have had the like occasion as this, to speak before, in the presence of many honourable persons in this companie.
and of that marriage, I have had the like occasion as this, to speak before, in the presence of many honourable Persons in this company.
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Image 43
954
The last marriage which shall be made, God shall make too, and in Paradise too, in the kingdome of heaven:
The last marriage which shall be made, God shall make too, and in Paradise too, in the Kingdom of heaven:
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Image 43
955
and at that marriage, I hope in him that shall make it, to meet, not some, but all this companie.
and At that marriage, I hope in him that shall make it, to meet, not Some, but all this company.
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956
The marriage in this text hath relation to both those marriages. It is it self the spirituall and mysticall marriage of Christ Jesus to the Church,
The marriage in this text hath Relation to both those marriages. It is it self the spiritual and mystical marriage of christ jesus to the Church,
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Image 43
957
and to every marriageable soul in the Church: and it hath a retrospect, it looks back to the first marriage;
and to every marriageable soul in the Church: and it hath a retrospect, it looks back to the First marriage;
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43
Image 43
958
for to that the first word carries us, because from thence God takes his metaphor and comparison, Sponsabo, I will marrie:
for to that the First word carries us, Because from thence God Takes his metaphor and comparison, Sponsabo, I will marry:
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Image 43
959
and then it hath a prospect to the last marriage;
and then it hath a prospect to the last marriage;
cc av pn31 vhz dt n1 p-acp dt ord n1;
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960
for to that we are carried in the last word, In aeternum, I will marrie thee unto me for ever.
for to that we Are carried in the last word, In aeternum, I will marry thee unto me for ever.
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961
Be pleased therefore to give me leave in this exercise, to shift the Scene thrice, and to present to your religious considerations three objects, three subjects:
Be pleased Therefore to give me leave in this exercise, to shift the Scene thrice, and to present to your religious considerations three objects, three subject's:
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Image 43
962
first, a secular marriage, in Paradise; secondly, a spirituall marriage, in the Church; and thirdly, an eternall marriage, in Heaven:
First, a secular marriage, in Paradise; secondly, a spiritual marriage, in the Church; and Thirdly, an Eternal marriage, in Heaven:
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Image 43
963
And in each of these three, we shall present three circumstances;
And in each of these three, we shall present three Circumstances;
cc p-acp d pp-f d crd, pns12 vmb vvi crd n2;
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43
Image 43
964
first, the persons, Me and Tibi, I will marrie thee; and then the action, Sponsabo, I will marrie thee;
First, the Persons, Me and Tibi, I will marry thee; and then the actium, Sponsabo, I will marry thee;
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43
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965
and lastly, the term, In aeternum, I will marrie thee to me for ever.
and lastly, the term, In aeternum, I will marry thee to me for ever.
cc ord, dt n1, p-acp fw-la, pns11 vmb vvi pno21 p-acp pno11 p-acp av.
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966
In the first acceptation then, in the first, the secular marriage in Paradise, the persons were Adam and Eve:
In the First acceptation then, in the First, the secular marriage in Paradise, the Persons were Adam and Eve:
p-acp dt ord n1 av, p-acp dt ord, dt j n1 p-acp n1, dt n2 vbdr np1 cc np1:
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967
ever since, they are He and She, man and woman: at first, by reason of necessitie, without any such limitation as now;
ever since, they Are He and She, man and woman: At First, by reason of necessity, without any such limitation as now;
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968
and now without any other limitations, then such as are expressed in the law of God.
and now without any other limitations, then such as Are expressed in the law of God.
cc av p-acp d j-jn n2, cs d c-acp vbr vvn p-acp dt n1 pp-f np1.
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969
As the Apostles say, in the first generall Councel, We lay nothing upon you but things necessarie;
As the Apostles say, in the First general Council, We lay nothing upon you but things necessary;
p-acp dt n2 vvb, p-acp dt ord j n1, pns12 vvb pix p-acp pn22 p-acp n2 j;
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970
so we call nothing necessarie, but that which is commanded by God.
so we call nothing necessary, but that which is commanded by God.
av pns12 vvb pix j, cc-acp cst r-crq vbz vvn p-acp np1.
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971
If in heaven I may have the place of a man that hath performed the commandments of God, I will not change with him, that thinks he hath done more then the commandments of God enjoyned him.
If in heaven I may have the place of a man that hath performed the Commandments of God, I will not change with him, that thinks he hath done more then the Commandments of God enjoined him.
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972
The rule of marriage for degrees and distance in bloud, is the law of God; but for conditions of men, there is no rule at all given.
The Rule of marriage for Degrees and distance in blood, is the law of God; but for conditions of men, there is no Rule At all given.
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973
When God had made Adam and Eve in Paradise, though there were foure rivers in Paradise, God did not place Adam in a Monasterie on one side,
When God had made Adam and Eve in Paradise, though there were foure Rivers in Paradise, God did not place Adam in a Monastery on one side,
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974
and Eve in a Nunnerie on the other, and so a river between them.
and Eve in a Nunnery on the other, and so a river between them.
cc n1 p-acp dt n1 p-acp dt n-jn, cc av dt n1 p-acp pno32.
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975
They that build walls and cloysters to frustrate Gods institution of marriage, advance the doctrine of devils, in forbidding of marriage.
They that built walls and Cloisters to frustrate God's Institution of marriage, advance the Doctrine of Devils, in forbidding of marriage.
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976
The devil hath advantages enow against us, in bringing men and women together:
The Devil hath advantages enough against us, in bringing men and women together:
dt n1 vhz n2 av-d p-acp pno12, p-acp vvg n2 cc n2 av:
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977
it was a strange and superdevilish invention, to give him a new advantage against us, by keeping men and women asunder, by forbidding marriage.
it was a strange and superdevilish invention, to give him a new advantage against us, by keeping men and women asunder, by forbidding marriage.
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978
Between the heresie of the Nicolaitans, that induced a communitie of women (any might take any) and the heresie of the Tatians, that forbad all (none might take any) was a fair latitude.
Between the heresy of the Nicolaitans, that induced a community of women (any might take any) and the heresy of the tatian, that forbade all (none might take any) was a fair latitude.
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979
Between the opinion of the Manichaean hereticks, that thought women to be made by the devil;
Between the opinion of the Manichaean Heretics, that Thought women to be made by the Devil;
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980
and the Colliridian hereticks, that sacrificed to a woman, as to God, there is a fair distance.
and the Colliridian Heretics, that sacrificed to a woman, as to God, there is a fair distance.
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981
Between the denying of them souls, which S. Ambrose is charged to have done;
Between the denying of them Souls, which S. Ambrose is charged to have done;
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982
and giving them such souls, as that they may be priests, as the Peputian hereticks did, is a fair way for a moderate man to walk in.
and giving them such Souls, as that they may be Priests, as the Peputian Heretics did, is a fair Way for a moderate man to walk in.
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983
To make them gods, is ungodly; and to make them devils, is devilish: to make them mistresses, is unmanly;
To make them God's, is ungodly; and to make them Devils, is devilish: to make them mistress's, is unmanly;
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984
and to make them servants, is unnoble: to make them, as God made them, wives, is godly, and manly too.
and to make them Servants, is unnoble: to make them, as God made them, wives, is godly, and manly too.
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44
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985
When in the Romane church they dissolve marriages in naturall kindred, in degrees where God forbids it not;
When in the Roman Church they dissolve marriages in natural kindred, in Degrees where God forbids it not;
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44
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986
when they dissolve marriage upon spirituall kindred, because my grandfather christened that womans father;
when they dissolve marriage upon spiritual kindred, Because my grandfather christened that woman's father;
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987
when they dissolve marriage upon legall kindred, because my grandfather adopted that womans father, they separate those whom God hath joyned so farre,
when they dissolve marriage upon Legal kindred, Because my grandfather adopted that woman's father, they separate those whom God hath joined so Far,
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44
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988
as to give them leave to joyn in lawfull marriage.
as to give them leave to join in lawful marriage.
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44
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989
When men have made vows to abstain from marriage, I would they would be content to trie a little longer then they do,
When men have made vows to abstain from marriage, I would they would be content to try a little longer then they do,
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44
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990
whether they could keep that vow or no:
whither they could keep that Voelli or no:
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(4) text (DIV1)
44
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991
And when men have consecrated themselves to the service of God in his Church, I would they would be content to trie a little further then they do,
And when men have consecrated themselves to the service of God in his Church, I would they would be content to try a little further then they do,
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44
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992
whether they could abstain or no:
whither they could abstain or no:
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993
But to dissolve marriages made after such a vow, or after orders, is still to separate those whom God hath not separated.
But to dissolve marriages made After such a Voelli, or After order, is still to separate those whom God hath not separated.
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994
The persons are He and She, man and woman: they must be so much; he must be a man, she must be a woman:
The Persons Are He and She, man and woman: they must be so much; he must be a man, she must be a woman:
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995
and they must be no more; not a brother and a sister, not an uncle and a neece.
and they must be no more; not a brother and a sister, not an uncle and a niece.
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44
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996
Adduxit ad eum, was the case between Adam & Eve; God brought them together: God will not bring me a precontracted person;Lead ad Eum, was the case between Adam & Eve; God brought them together: God will not bring me a precontracted person;
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997
he will not have me defraud another: God will not bring me a misbeleeving, a superstitious person;
he will not have me defraud Another: God will not bring me a misbelieving, a superstitious person;
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998
he will not have me drawn from himself: But let them be persons that God hath made, man and woman;
he will not have me drawn from himself: But let them be Persons that God hath made, man and woman;
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999
and persons that God hath brought together, that is, not put asunder by any law of his;
and Persons that God hath brought together, that is, not put asunder by any law of his;
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1000
and all such are persons capable of this first, this secular marriage.
and all such Are Persons capable of this First, this secular marriage.
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1001
In which our second consideration is the action, Sponsabo; where the active is a kinde of passive:
In which our second consideration is the actium, Sponsabo; where the active is a kind of passive:
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1002
I will marrie thee, is, I will be married to thee; for we marrie not our selves.I will marry thee, is, I will be married to thee; for we marry not our selves.
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1003
They are somewhat hard driven in the Romane church, when, making marriage a sacrament, and being pressed by us with this question,
They Are somewhat hard driven in the Roman Church, when, making marriage a sacrament, and being pressed by us with this question,
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1004
If it be a sacrament, who administers it? who is the Priest? they are fain to answer, The Bridegroom and the Bride, he and she are the Priest in that sacrament.
If it be a sacrament, who administers it? who is the Priest? they Are fain to answer, The Bridegroom and the Bride, he and she Are the Priest in that sacrament.
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1005
As marriage is a civil contract, it must be done so in publick, as that it may have the testimonie of men:
As marriage is a civil contract, it must be done so in public, as that it may have the testimony of men:
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1006
as marriage is a religious contract, it must be so done, as that it may have the benediction of the Priest.
as marriage is a religious contract, it must be so done, as that it may have the benediction of the Priest.
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1007
In a marriage without testimonie of men, they cannot claim any benefit by the Law;
In a marriage without testimony of men, they cannot claim any benefit by the Law;
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1008
in a marriage without the benediction of the Priest, they cannot claim any benefit of the Church:
in a marriage without the benediction of the Priest, they cannot claim any benefit of the Church:
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1009
for how matrimonially soever, such persons as have married themselves, may pretend to love and live together;
for how matrimonially soever, such Persons as have married themselves, may pretend to love and live together;
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1010
yet all that love and all that life is but a regulated adulterie, it is not marriage.
yet all that love and all that life is but a regulated adultery, it is not marriage.
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1011
Now this Institution of marriage had 3 objects: First, In ustionem, it was given for a remedie against burning;
Now this Institution of marriage had 3 objects: First, In ustionem, it was given for a remedy against burning;
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1012
and then, In prolem, for propagation, for children; and lastly, In adjutorium, for mutuall help. As we consider it the first way, In ustionem, every heating is not a burning;
and then, In Prolem, for propagation, for children; and lastly, In Adjutorium, for mutual help. As we Consider it the First Way, In ustionem, every heating is not a burning;
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1013
every naturall concupiscence does not require a marriage: nay, every flaming is not a burning;
every natural concupiscence does not require a marriage: nay, every flaming is not a burning;
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1014
though a man continue under the flame of carnall temptation, as long as S. Paul did,
though a man continue under the flame of carnal temptation, as long as S. Paul did,
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1015
yet it needs not come presently to a Sponsabo, I will marry. God gave S. Paul other physick, Gratia mea sufficit, grace to stand under that temptation:
yet it needs not come presently to a Sponsabo, I will marry. God gave S. Paul other physic, Gratia mea sufficit, grace to stand under that temptation:
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1016
and S. Paul gave himself other physick, Contundo corpus, convenient disciplines to tame his bodie. These will keep a man from burning; for, Ʋri, est desideriis vinci;
and S. Paul gave himself other physic, Contundo corpus, convenient disciplines to tame his body. These will keep a man from burning; for, Ʋri, est Desiderius Vinci;
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1017
desideria pati, illustris est & perfecti: To be overcome by our concupiscencies, that is to burn;
Desire pati, Illustrius est & perfection: To be overcome by our concupiscences, that is to burn;
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1018
but to quench that fire by religious wayes, that is a noble, that is a perfect work. but to quench that fire by religious ways, that is a noble, that is a perfect work.
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1019
When God, at the first institution of marriage, had this first use of marriage in his contemplation, that it should be a remedie against burning, God gave man the remedie, before he had the disease:
When God, At the First Institution of marriage, had this First use of marriage in his contemplation, that it should be a remedy against burning, God gave man the remedy, before he had the disease:
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1020
for marriage was instituted in the state of innocencie, when there was no inordinatenesse in the affections of man, and so no burning.
for marriage was instituted in the state of innocence, when there was no inordinateness in the affections of man, and so no burning.
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1021
But as God created Rheubarb in the world, whose qualitie is to purge choler, before there was any choler to purge:
But as God created Rheubarb in the world, whose quality is to purge choler, before there was any choler to purge:
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1022
so God, according to his abundant forwardnesse to do us good, created a remedie before the disease, which he foresaw coming, was come upon us.
so God, according to his abundant forwardness to do us good, created a remedy before the disease, which he foresaw coming, was come upon us.
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1023
Let him then, that takes his wife in this first and lowest sense, In medicinam, but as his physick, yet make her his cordiall physick, take her to his heart,
Let him then, that Takes his wife in this First and lowest sense, In medicinam, but as his physic, yet make her his cordial physic, take her to his heart,
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1024
and fill his heart with her; let her dwell there, and dwell there alone:
and fill his heart with her; let her dwell there, and dwell there alone:
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1025
and so they will be mutuall antidotes and preservatives to one another, against all forrain temptations.
and so they will be mutual antidotes and preservatives to one Another, against all foreign temptations.
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1026
And with this blessing blesse thou, O Lord, these whom thou hast brought hither for this blessing:
And with this blessing bless thou, Oh Lord, these whom thou hast brought hither for this blessing:
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1027
make all the dayes of their life, like this day unto them: and as thy mercies are new every morning, make them so to one another:
make all the days of their life, like this day unto them: and as thy Mercies Are new every morning, make them so to one Another:
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1028
and if they may not die together, sustain thou the surviver of them in that sad houre, with this comfort, that he that died for them both, will bring them together again in his everlastingnesse.
and if they may not die together, sustain thou the surviver of them in that sad hour, with this Comfort, that he that died for them both, will bring them together again in his everlastingness.
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1029
The second use of marriage was, In prolificationem, For children:
The second use of marriage was, In prolificationem, For children:
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1030
And therefore (as S. Augustine puts the case) to contract before, that they will have no children, makes it no marriage, but an adultery.
And Therefore (as S. Augustine puts the case) to contract before, that they will have no children, makes it no marriage, but an adultery.
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1031
To deny themselves to one another, is as much against marriage, as to give themselves to another.
To deny themselves to one Another, is as much against marriage, as to give themselves to Another.
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1032
To hinder that by physick, or any other practise;
To hinder that by physic, or any other practice;
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1033
nay, to hinder that so farre, as by a deliberate wish or prayer against children, consists not well with this second use of marriage.
nay, to hinder that so Far, as by a deliberate wish or prayer against children, consists not well with this second use of marriage.
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1034
And yet in this second use we do not so much consider generation, as regeneration; not so much procreation, as education;
And yet in this second use we do not so much Consider generation, as regeneration; not so much procreation, as education;
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1035
nor propagation, as transplantation of children: for this world might be filled full enough of children, though there were no marriage;
nor propagation, as transplantation of children: for this world might be filled full enough of children, though there were no marriage;
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1036
but heaven could not be filled, nor the places of the fallen angels supplied, without that care of childrens religious education, which from parents in lawfull marriage they are likeliest to receive.
but heaven could not be filled, nor the places of the fallen Angels supplied, without that care of Children's religious education, which from Parents in lawful marriage they Are likeliest to receive.
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1037
How infinite and how miserable a circle of sinne do we make, if, as we sinned in our parents loyns before we were born,
How infinite and how miserable a circle of sin do we make, if, as we sinned in our Parents loins before we were born,
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1038
so we sinne in our childrens actions when we are dead, by having given them either example or libertie of sinning!
so we sin in our Children's actions when we Are dead, by having given them either Exampl or liberty of sinning!
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1039
We have a fearfull commination from God, upon a good man, upon Eli, for his not restraining the licentiousnesse of his sonnes:
We have a fearful commination from God, upon a good man, upon Eli, for his not restraining the licentiousness of his Sons:
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1040
I will do a thing in Israel, sayes God there, at which both the eares of every one that heareth it shall tingle: and it was executed; I will do a thing in Israel, Says God there, At which both the ears of every one that hears it shall tingle: and it was executed;
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1041
Eli fell down, and broke his neck. We have also a promise of consolation to women, for children: Eli fell down, and broke his neck. We have also a promise of consolation to women, for children:
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1042
She shall be saved in childe-bearing, sayes the Apostle: She shall be saved in childbearing, Says the Apostle:
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1043
but, as Chrysostome and others of the ancients observe and interpret that place (which interpretation arises out of the very letter) it is, Si permanserint; not, If she, but, If they, if the children continue in faith, and charitie, and holinesse, with sobrietie.
but, as Chrysostom and Others of the ancients observe and interpret that place (which Interpretation arises out of the very Letter) it is, Si permanserint; not, If she, but, If they, if the children continue in faith, and charity, and holiness, with sobriety.
cc-acp, c-acp np1 cc n2-jn pp-f dt n2-j vvb cc vvi d n1 (r-crq n1 vvz av pp-f dt j n1) pn31 vbz, fw-mi fw-la; xx, cs pns31, p-acp, cs pns32, cs dt n2 vvb p-acp n1, cc n1, cc n1, p-acp n1.
(4) text (DIV1)
47
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1044
The salvation of the parents hath so much relation to the childrens goodnesse, as that,
The salvation of the Parents hath so much Relation to the Children's Goodness, as that,
dt n1 pp-f dt n2 vhz av d n1 p-acp dt ng2 n1, c-acp d,
(4) text (DIV1)
47
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1045
if they be ill by the parents example or indulgence, the parents are as guiltie as the children.
if they be ill by the Parents Exampl or indulgence, the Parents Are as guilty as the children.
cs pns32 vbb j-jn p-acp dt ng1 n1 cc n1, dt n2 vbr a-acp j c-acp dt n2.
(4) text (DIV1)
47
Image 43
1046
Art thou afraid thy childe should be stung with a snake, and wilt thou let him play with the old serpent, in opening himself to all temptations? Art thou afraid to let him walk in an ill aire,
Art thou afraid thy child should be stung with a snake, and wilt thou let him play with the old serpent, in opening himself to all temptations? Art thou afraid to let him walk in an ill air,
vb2r pns21 j po21 n1 vmd vbi vvn p-acp dt n1, cc vm2 pns21 vvi pno31 vvi p-acp dt j n1, p-acp vvg px31 p-acp d n2? vb2r pns21 j pc-acp vvi pno31 vvi p-acp dt j-jn n1,
(4) text (DIV1)
47
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1047
and art thou content to let him stand in that pestilent aire, that is made of nothing but oathes and execrations of blasphemous mouthes round about him? It is S. Chrysostomes complaint, Perditionem magno pretio emunt, salutem nec dono accipere volunt:
and art thou content to let him stand in that pestilent air, that is made of nothing but Oaths and execrations of blasphemous mouths round about him? It is S. Chrysostomes complaint, Perditionem magno Precio emunt, salutem nec Dono accipere volunt:
cc vb2r pns21 j pc-acp vvi pno31 vvi p-acp d j n1, cst vbz vvn pp-f pix cc-acp n2 cc n2 pp-f j n2 av-j p-acp pno31? pn31 vbz n1 npg1 n1, fw-la fw-la fw-la fw-la, fw-la fw-la fw-it fw-la fw-la:
(4) text (DIV1)
47
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1048
we pay deere for our childrens damnation, by paying at first for all their childish vanities,
we pay deer for our Children's damnation, by paying At First for all their childish vanities,
pns12 vvb j-jn p-acp po12 ng2 n1, p-acp vvg p-acp ord p-acp d po32 j n2,
(4) text (DIV1)
47
Image 43
1049
and then for their sinfull insolencies at any rate;
and then for their sinful insolences At any rate;
cc av p-acp po32 j n2 p-acp d n1;
(4) text (DIV1)
47
Image 43
1050
and we might have them saved, and our selves to the bargain (which were a frugall way,
and we might have them saved, and our selves to the bargain (which were a frugal Way,
cc pns12 vmd vhi pno32 vvn, cc po12 n2 p-acp dt n1 (r-crq vbdr dt j n1,
(4) text (DIV1)
47
Image 43
1051
and a debt well hedged in) for much lesse then ours and their damnation stands us in.
and a debt well hedged in) for much less then ours and their damnation Stands us in.
cc dt n1 av vvn p-acp) p-acp d dc cs png12 cc po32 n1 vvz pno12 p-acp.
(4) text (DIV1)
47
Image 43
1052
If you have a desire, sayes that blessed Father, to leave them certainly rich, Deum iis relinque debitorem; Do some such thing for Gods service,
If you have a desire, Says that blessed Father, to leave them Certainly rich, God iis relinque debitorem; Do Some such thing for God's service,
cs pn22 vhb dt n1, vvz d j-vvn n1, pc-acp vvi pno32 av-j j, fw-la fw-la fw-la fw-la; vdb d d n1 p-acp npg1 n1,
(4) text (DIV1)
47
Image 43
1053
as you may leave God in their debt. He cannot break; his estate is inexhaustible: He will not break promise, nor break day;as you may leave God in their debt. He cannot break; his estate is inexhaustible: He will not break promise, nor break day;
c-acp pn22 vmb vvi np1 p-acp po32 n1. pns31 vmbx vvi; po31 n1 vbz j: pns31 vmb xx vvi n1, ccx vvi n1;
(4) text (DIV1)
47
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1054
He will shew mercie unto thousands, in them that love him, and keep his commandments. He will show mercy unto thousands, in them that love him, and keep his Commandments.
pns31 vmb vvi n1 p-acp crd, p-acp pno32 cst vvb pno31, cc vvi po31 n2.
(4) text (DIV1)
47
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1055
And here also may another shower of his benedictions fall upon them, whom he hath prepared and presented here;
And Here also may Another shower of his benedictions fallen upon them, whom he hath prepared and presented Here;
cc av av vmb j-jn n1 pp-f po31 n2 vvi p-acp pno32, ro-crq pns31 vhz vvn cc vvd av;
(4) text (DIV1)
47
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1056
Let the wife be as a fruitfull vine, and their children like olive-plants. To thy glorie, let the parents expresse the love of parents, Let the wife be as a fruitful vine, and their children like Olive plants. To thy glory, let the Parents express the love of Parents,
vvb dt n1 vbb p-acp dt j n1, cc po32 n2 av-j n2. p-acp po21 n1, vvb dt n2 vvb dt n1 pp-f n2,
(4) text (DIV1)
47
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1057
and the children, to thy glorie, the obedience of children, till they both lose that secular name of parents and children,
and the children, to thy glory, the Obedience of children, till they both loose that secular name of Parents and children,
cc dt n2, p-acp po21 n1, dt n1 pp-f n2, c-acp pns32 d vvb cst j n1 pp-f n2 cc n2,
(4) text (DIV1)
47
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1058
and meet all alike, in one new name, all saints in thy kingdome, and fellow-servants there.
and meet all alike, in one new name, all Saints in thy Kingdom, and Fellow servants there.
cc vvi d av, p-acp crd j n1, d n2 p-acp po21 n1, cc n2 a-acp.
(4) text (DIV1)
47
Image 43
1059
The third and last use in this institution of secular marriage, was, In adjutorium, For mutuall help.
The third and last use in this Institution of secular marriage, was, In Adjutorium, For mutual help.
dt ord cc ord n1 p-acp d n1 pp-f j n1, vbds, p-acp fw-la, c-acp j n1.
(4) text (DIV1)
48
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1060
There is no state, no man in any state, that needs not the help of others. Subjects need Kings;
There is no state, no man in any state, that needs not the help of Others. Subjects need Kings;
pc-acp vbz dx n1, dx n1 p-acp d n1, cst vvz xx dt n1 pp-f n2-jn. np1 vvb n2;
(4) text (DIV1)
48
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1061
and if Kings do not need their subjects, they need alliances abroad, and they need counsel at home.
and if Kings do not need their subject's, they need alliances abroad, and they need counsel At home.
cc cs n2 vdb xx vvi po32 n2-jn, pns32 vvb n2 av, cc pns32 vvb n1 p-acp n1-an.
(4) text (DIV1)
48
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1062
Even in paradise, where the earth produced all things for life, without labour, and the beasts submitted themselves to man,
Even in paradise, where the earth produced all things for life, without labour, and the beasts submitted themselves to man,
np1 p-acp n1, c-crq dt n1 vvd d n2 p-acp n1, p-acp n1, cc dt n2 vvn px32 p-acp n1,
(4) text (DIV1)
48
Image 43
1063
so that he had no outward enemie;
so that he had no outward enemy;
av cst pns31 vhd dx j n1;
(4) text (DIV1)
48
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1064
and in the state of innocencie in paradise, where, in man, all the affections submitted themselves to reason,
and in the state of innocence in paradise, where, in man, all the affections submitted themselves to reason,
cc p-acp dt n1 pp-f n1 p-acp n1, c-crq, p-acp n1, d dt n2 vvd px32 p-acp n1,
(4) text (DIV1)
48
Image 43
1065
so that he had no inward enemie;
so that he had no inward enemy;
av cst pns31 vhd dx j n1;
(4) text (DIV1)
48
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1066
yet God, in this abundant paradise, and in this secure innocencie of paradise, even in the survey of his own works, saw, that though all that he had made, was good,
yet God, in this abundant paradise, and in this secure innocence of paradise, even in the survey of his own works, saw, that though all that he had made, was good,
av np1, p-acp d j n1, cc p-acp d j n1 pp-f n1, av p-acp dt n1 pp-f po31 d n2, vvd, cst cs d cst pns31 vhd vvn, vbds j,
(4) text (DIV1)
48
Image 43
1067
yet he had not made all good; he found thus much defect in his own work, that man lacked an helper.
yet he had not made all good; he found thus much defect in his own work, that man lacked an helper.
av pns31 vhd xx vvn d j; pns31 vvd av d n1 p-acp po31 d n1, cst n1 vvd dt n1.
(4) text (DIV1)
48
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1068
Every bodie needs the help of others; and every good bodie does give some kinde of help to others.
Every body needs the help of Others; and every good body does give Some kind of help to Others.
np1 n1 vvz dt n1 pp-f n2-jn; cc d j n1 vdz vvi d n1 pp-f n1 p-acp n2-jn.
(4) text (DIV1)
48
Image 43
1069
Even into the ark it self, where God blessed them all with a powerfull and an immediate protection, God admitted onely such,
Even into the Ark it self, where God blessed them all with a powerful and an immediate protection, God admitted only such,
np1 p-acp dt n1 pn31 n1, c-crq np1 vvd pno32 d p-acp dt j cc dt j n1, np1 vvd av-j d,
(4) text (DIV1)
48
Image 43
1070
as were fitted to help one another, couples.
as were fitted to help one Another, couples.
c-acp vbdr vvn pc-acp vvi pi j-jn, n2.
(4) text (DIV1)
48
Image 43
1071
In the ark, which was the type of our best condition in this life, there was not a single person.
In the Ark, which was the type of our best condition in this life, there was not a single person.
p-acp dt n1, r-crq vbds dt n1 pp-f po12 js n1 p-acp d n1, pc-acp vbds xx dt j n1.
(4) text (DIV1)
48
Image 43
1072
Christ sayed once one thief at the last gasp, to show that there may be late repentances:
christ said once one thief At the last gasp, to show that there may be late repentances:
np1 vvd a-acp crd n1 p-acp dt ord n1, pc-acp vvi cst a-acp vmb vbi j n2:
(4) text (DIV1)
48
Image 43
1073
but in the ark he saved none but married persons, to show, that he eases himself in making them helpers to one another.
but in the Ark he saved none but married Persons, to show, that he eases himself in making them helpers to one Another.
cc-acp p-acp dt n1 pns31 vvd pix cc-acp j-vvn n2, pc-acp vvi, cst pns31 vvz px31 p-acp vvg pno32 n2 p-acp crd j-jn.
(4) text (DIV1)
48
Image 43
1074
And therefore when we come to the Posui Deum adjutorium meum, to relie upon God primarily for our helper;
And Therefore when we come to the Posui God Adjutorium meum, to rely upon God primarily for our helper;
cc av c-crq pns12 vvb p-acp dt np1 fw-la fw-la fw-la, pc-acp vvi p-acp np1 av-j p-acp po12 n1;
(4) text (DIV1)
48
Image 43
1075
God comes to the Faciam tibi adjutorium, I will make thee a help like thy self:
God comes to the Faciam tibi Adjutorium, I will make thee a help like thy self:
np1 vvz p-acp dt fw-la fw-la fw-la, pns11 vmb vvi pno21 dt n1 av-j po21 n1:
(4) text (DIV1)
48
Image 43
1076
not alwayes like in complexion, nor like in yeares, nor like in fortune, nor like in birth;
not always like in complexion, nor like in Years, nor like in fortune, nor like in birth;
xx av av-j p-acp n1, ccx vvi p-acp n2, ccx vvi p-acp n1, ccx vvi p-acp n1;
(4) text (DIV1)
48
Image 43
1077
but like in minde, like in disposition, like in the love of God and of one another,
but like in mind, like in disposition, like in the love of God and of one Another,
cc-acp av-j p-acp n1, av-j p-acp n1, av-j p-acp dt n1 pp-f np1 cc pp-f pi j-jn,
(4) text (DIV1)
48
Image 43
1078
or else there is no helper.
or Else there is no helper.
cc av pc-acp vbz dx n1.
(4) text (DIV1)
48
Image 43
1079
It was no kinde of help, that Davids wife gave him, when she spoke by way of counsel,
It was no kind of help, that Davids wife gave him, when she spoke by Way of counsel,
pn31 vbds dx n1 pp-f n1, cst npg1 n1 vvd pno31, c-crq pns31 vvd p-acp n1 pp-f n1,
(4) text (DIV1)
48
Image 43
1080
but in truth in scorn and derision, to draw him from a religious act, as the dancing before the ark at that time was.
but in truth in scorn and derision, to draw him from a religious act, as the dancing before the Ark At that time was.
cc-acp p-acp n1 p-acp n1 cc n1, pc-acp vvi pno31 p-acp dt j n1, c-acp dt n-vvg p-acp dt n1 p-acp d n1 vbds.
(4) text (DIV1)
48
Image 43
1081
It is no help, for any respect, to slacken the husband in his religion.
It is no help, for any respect, to slacken the husband in his Religion.
pn31 vbz dx n1, p-acp d n1, p-acp vvn dt n1 p-acp po31 n1.
(4) text (DIV1)
48
Image 43
1082
It was but a poore help that Nabals wife was fain to give him, by telling David, Alas, my husband is but a fool, like his name;
It was but a poor help that Nabals wife was fain to give him, by telling David, Alas, my husband is but a fool, like his name;
pn31 vbds p-acp dt j n1 cst npg1 n1 vbds av-j pc-acp vvi pno31, p-acp vvg np1, uh, po11 n1 vbz p-acp dt n1, vvb po31 n1;
(4) text (DIV1)
48
Image 43
1083
and what will you look for at a fools hand? It is the worst help of all, to raise a husband by dejecting her self;
and what will you look for At a Fools hand? It is the worst help of all, to raise a husband by dejecting her self;
cc q-crq vmb pn22 vvb p-acp p-acp dt ng1 n1? pn31 vbz dt js n1 pp-f d, pc-acp vvi dt n1 p-acp vvg po31 n1;
(4) text (DIV1)
48
Image 43
1084
to help her husband forward in this world, by forfeiting sinfully and dishonourably her own interest in the next.
to help her husband forward in this world, by forfeiting sinfully and dishonourably her own Interest in the next.
pc-acp vvi po31 n1 av-j p-acp d n1, p-acp vvg av-j cc av-j po31 d n1 p-acp dt ord.
(4) text (DIV1)
48
Image 43
1085
The husband is the helper in the nature of a foundation, to sustain and uphold all;
The husband is the helper in the nature of a Foundation, to sustain and uphold all;
dt n1 vbz dt n1 p-acp dt n1 pp-f dt n1, pc-acp vvi cc vvi d;
(4) text (DIV1)
48
Image 43
1086
the wife in the nature of the roof, to cover imperfections and weaknesses: the husband in the nature of the head, from whence all the sinews flow;
the wife in the nature of the roof, to cover imperfections and Weaknesses: the husband in the nature of the head, from whence all the sinews flow;
dt n1 p-acp dt n1 pp-f dt n1, pc-acp vvi n2 cc n2: dt n1 p-acp dt n1 pp-f dt n1, p-acp c-crq d dt n2 vvb;
(4) text (DIV1)
48
Image 43
1087
the wife in the nature of the hands, into which those sinews flow, and enable them to do their offices:
the wife in the nature of the hands, into which those sinews flow, and enable them to do their Offices:
dt n1 p-acp dt n1 pp-f dt n2, p-acp r-crq d n2 vvi, cc vvi pno32 pc-acp vdi po32 n2:
(4) text (DIV1)
48
Image 43
1088
the husband helps as legs to her; she moves by his motion: the wife helps as a staffe to him;
the husband helps as legs to her; she moves by his motion: the wife helps as a staff to him;
dt n1 vvz p-acp n2 p-acp pno31; pns31 vvz p-acp po31 n1: dt n1 vvz p-acp dt n1 p-acp pno31;
(4) text (DIV1)
48
Image 43
1089
he moves the better by her assistance. And let this mutuall help be a part of our present benediction too:
he moves the better by her assistance. And let this mutual help be a part of our present benediction too:
pns31 vvz dt jc p-acp po31 n1. cc vvb d j n1 vbb dt n1 pp-f po12 j n1 av:
(4) text (DIV1)
48
Image 43
1090
In all the wayes of fortune, let his industrie help her; and in all the crosses of fortune, let her patience help him;
In all the ways of fortune, let his industry help her; and in all the Crosses of fortune, let her patience help him;
p-acp d dt n2 pp-f n1, vvb po31 n1 vvi pno31; cc p-acp d dt n2 pp-f n1, vvb po31 n1 vvi pno31;
(4) text (DIV1)
48
Image 43
1091
and in all emergent occasions and dangers, spirituall or temporall, O God, make speed to save them;
and in all emergent occasions and dangers, spiritual or temporal, Oh God, make speed to save them;
cc p-acp d fw-la n2 cc n2, j cc j, uh np1, vvb n1 pc-acp vvi pno32;
(4) text (DIV1)
48
Image 43
1092
O Lord, make haste to help them. We have spoken of the persons, Man and Woman, Him and Her;Oh Lord, make haste to help them. We have spoken of the Persons, Man and Woman, Him and Her;
uh n1, vvb n1 pc-acp vvi pno32. pns12 vhb vvn pp-f dt n2, n1 cc n1, pno31 cc pno31;
(4) text (DIV1)
48
Image 43
1093
and of the action, first, as it is physick, but cordiall physick; and then for children, but children to be made the children of God;
and of the actium, First, as it is physic, but cordial physic; and then for children, but children to be made the children of God;
cc pp-f dt n1, ord, c-acp pn31 vbz n1, cc-acp j n1; cc av p-acp n2, p-acp n2 pc-acp vbi vvn dt n2 pp-f np1;
(4) text (DIV1)
49
Image 43
1094
and lastly for help, but true help, and mutuall help: there remains yet in this secular marriage, the term how long, for ever;
and lastly for help, but true help, and mutual help: there remains yet in this secular marriage, the term how long, for ever;
cc ord p-acp n1, cc-acp j n1, cc j n1: a-acp vvz av p-acp d j n1, dt n1 c-crq av-j, c-acp av;
(4) text (DIV1)
49
Image 43
1095
I will marrie thee for ever. I will marry thee for ever.
pns11 vmb vvi pno21 p-acp av.
(4) text (DIV1)
49
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1096
Now though there be properly no eternitie in this secular marriage, nor in any thing in this world, (for eternitie is onely that which never had beginning,
Now though there be properly no eternity in this secular marriage, nor in any thing in this world, (for eternity is only that which never had beginning,
av cs pc-acp vbi av-j dx n1 p-acp d j n1, ccx p-acp d n1 p-acp d n1, (p-acp n1 vbz j cst r-crq av-x vhn n1,
(4) text (DIV1)
49
Image 43
1097
nor ever shall have end) yet we may consider a kinde of eternitie, a kinde of circle, without beginning, without end, even in this secular marriage:
nor ever shall have end) yet we may Consider a kind of eternity, a kind of circle, without beginning, without end, even in this secular marriage:
ccx av vmb vhi n1) av pns12 vmb vvi dt n1 pp-f n1, dt n1 pp-f n1, p-acp n1, p-acp n1, av p-acp d j n1:
(4) text (DIV1)
49
Image 43
1098
for first, marriage should have no beginning before marriage;
for First, marriage should have no beginning before marriage;
c-acp ord, n1 vmd vhi dx n1 p-acp n1;
(4) text (DIV1)
49
Image 43
1099
no half marriages, no lending away of the minde in conditionall precontracts before, no lending away of the bodie in unchaste wantonnesse before.
no half marriages, no lending away of the mind in conditional precontracts before, no lending away of the body in unchaste wantonness before.
dx j-jn n2, av-dx vvg av pp-f dt n1 p-acp j n2 a-acp, av-dx vvg av pp-f dt n1 p-acp j n1 a-acp.
(4) text (DIV1)
49
Image 43
1100
The bodie is the temple of the holy Ghost;
The body is the temple of the holy Ghost;
dt n1 vbz dt n1 pp-f dt j n1;
(4) text (DIV1)
49
Image 43
1101
and when two bodies by marriage are to be made one temple, the wife is not as the chancell, reserved and shut up,
and when two bodies by marriage Are to be made one temple, the wife is not as the chancel, reserved and shut up,
cc c-crq crd n2 p-acp n1 vbr pc-acp vbi vvn crd n1, dt n1 vbz xx p-acp dt n1, vvn cc vvn a-acp,
(4) text (DIV1)
49
Image 43
1102
and the man as the walks below, indifferent and at libertie for every passenger. God in his temple looks for first-fruits from both;
and the man as the walks below, indifferent and At liberty for every Passenger. God in his temple looks for Firstfruits from both;
cc dt n1 p-acp dt n2 a-acp, j cc p-acp n1 p-acp d n1. np1 p-acp po31 n1 vvz p-acp n2 p-acp d;
(4) text (DIV1)
49
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1103
that so, on both sides, marriage should have such a degree of eternitie, as to have had no beginning of marriage before marriage.
that so, on both sides, marriage should have such a degree of eternity, as to have had no beginning of marriage before marriage.
cst av, p-acp d n2, n1 vmd vhi d dt n1 pp-f n1, c-acp pc-acp vhi vhn dx n-vvg pp-f n1 p-acp n1.
(4) text (DIV1)
49
Image 43
1104
It should have this degree of eternitie too, this qualitie of a circle, to have no interruption, no breaking in the way, by unjust suspicions and jealousies.
It should have this degree of eternity too, this quality of a circle, to have no interruption, no breaking in the Way, by unjust suspicions and jealousies.
pn31 vmd vhi d n1 pp-f n1 av, d n1 pp-f dt n1, pc-acp vhi dx n1, dx n-vvg p-acp dt n1, p-acp j n2 cc n2.
(4) text (DIV1)
49
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1105
Where there is spiritus immunditiei, as S. Paul calls it, A spirit of uncleannesse, there will necessarily be spiritus zelotypiae, as Moses calls it, A spirit of jealousie. But to raise the devil in the power of the devil, to call up one spirit by another spirit, by the spirit of jealousie and suspicion, to induce the spirit of uncleannesse where it was not,
Where there is spiritus immunditiei, as S. Paul calls it, A Spirit of uncleanness, there will necessarily be spiritus zelotypiae, as Moses calls it, A Spirit of jealousy. But to raise the Devil in the power of the Devil, to call up one Spirit by Another Spirit, by the Spirit of jealousy and suspicion, to induce the Spirit of uncleanness where it was not,
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if a man conjure up a devil so, God knows who shall conjure it down again.
if a man conjure up a Devil so, God knows who shall conjure it down again.
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As jealousie is a care, and not a suspicion, God is not ashamed to protest of himself, that he is a jealous God. God commands that no idolatrie be committed, Thou shalt not bowe down to a graven image;
As jealousy is a care, and not a suspicion, God is not ashamed to protest of himself, that he is a jealous God. God commands that no idolatry be committed, Thou shalt not bow down to a graved image;
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and before he accuses any man to have bowed down to a graven image, before any idolatrie was committed, he tells them that he is a jealous God; and before he accuses any man to have bowed down to a graved image, before any idolatry was committed, he tells them that he is a jealous God;
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God is jealous before there be any harm done.
God is jealous before there be any harm done.
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And God presents it as a curse, when he sayes, My jealousie shall depart from thee, Eze. 16.42. and I will be quiet, and no more angrie;
And God presents it as a curse, when he Says, My jealousy shall depart from thee, Ezekiel 16.42. and I will be quiet, and no more angry;
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that is, I will leave thee to thy self, and take no more care of thee.
that is, I will leave thee to thy self, and take no more care of thee.
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Jealousie that implies care, and honour, and counsel, and tendernesse, is rooted in God;
Jealousy that Implies care, and honour, and counsel, and tenderness, is rooted in God;
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for God is a jealous God, and his servants are jealous servants, as S. Paul professes of himself, I am jealous over you with a godly jealousie.
for God is a jealous God, and his Servants Are jealous Servants, as S. Paul Professes of himself, I am jealous over you with a godly jealousy.
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But jealousie that implies diffidence, and suspicion, and accusation, is rooted in the devil; for he is The accuser of the brethren.
But jealousy that Implies diffidence, and suspicion, and accusation, is rooted in the Devil; for he is The accuser of the brothers.
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So then this secular marriage should be In aeternum, eternall, for ever, as to have no beginning before,
So then this secular marriage should be In aeternum, Eternal, for ever, as to have no beginning before,
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and so too, as to have no jealous interruption by the way; for it is so eternall, as that it can have no end in this life.
and so too, as to have no jealous interruption by the Way; for it is so Eternal, as that it can have no end in this life.
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Those whom God hath joyned, no man, no devil can separate so, as that it shall not remain a marriage so farre,
Those whom God hath joined, no man, no Devil can separate so, as that it shall not remain a marriage so Far,
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as that, if those separated persons will live together again, yet they shall not be new married;
as that, if those separated Persons will live together again, yet they shall not be new married;
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so farre, certainly, the band of marriage continues still. The devil makes no marriages: he may have a hand in drawing conveyances;
so Far, Certainly, the band of marriage continues still. The Devil makes no marriages: he may have a hand in drawing conveyances;
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in the temporall conditions there may be practise; but the marriage is made by God in heaven.
in the temporal conditions there may be practice; but the marriage is made by God in heaven.
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The devil can break no marriages neither, though he can by sinne break off all the good uses,
The Devil can break no marriages neither, though he can by sin break off all the good uses,
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and take away all the comforts of marriage. I pronounce not now, whether adulterie dissolve marriage or no:
and take away all the comforts of marriage. I pronounce not now, whither adultery dissolve marriage or no:
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It is S. Augustines wisdome to say, When the Scripture is silent, let me be silent too:
It is S. Augustine's Wisdom to say, When the Scripture is silent, let me be silent too:
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and I may go lower then he, and say, Where the Church is silent, let me be silent too;
and I may go lower then he, and say, Where the Church is silent, let me be silent too;
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and our Church is so farre silent in this, as that it hath not said, that adulterie dissolves marriage.
and our Church is so Far silent in this, as that it hath not said, that adultery dissolves marriage.
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Perchance then it is not the death of marriage; but surely it is a deadly wound.
Perchance then it is not the death of marriage; but surely it is a deadly wound.
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We have authours in the Romane church, that think Fornicationem non vagam, that such an incontinent life,
We have Authors in the Roman Church, that think Fornicationem non vagam, that such an incontinent life,
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1128
as is limited to one certain person, is no deadly sinne: but there are none, even amongst them, that diminish the crime of adulterie.
as is limited to one certain person, is no deadly sin: but there Are none, even among them, that diminish the crime of adultery.
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Habere quasi non haberes, is Christs counsel; to have a wife, as though thou hadst none, that is, for continencie and temperance,Habere quasi non haberes, is Christ counsel; to have a wife, as though thou Hadst none, that is, for continency and temperance,
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1130
and forbearance, and abstinence upon some occasions. But, Non habere quasi haberes, is not so: not to have a wife, and yet have her;
and forbearance, and abstinence upon Some occasions. But, Non habere quasi haberes, is not so: not to have a wife, and yet have her;
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to have her that is anothers, this is the devils counsel.
to have her that is another's, this is the Devils counsel.
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1132
Of that salutation of the Angel to the blessed Virgin Mary, Blessed art thou amongst women, we may make ever this interpretation, not onely that she was blessed amongst women, that is, above women;
Of that salutation of the Angel to the blessed Virgae Marry, Blessed art thou among women, we may make ever this Interpretation, not only that she was blessed among women, that is, above women;
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1133
but that she was Benedicta, Blessed amongst women, that all women blest her, that no woman had occasion to curse her.
but that she was Benedicta, Blessed among women, that all women blessed her, that no woman had occasion to curse her.
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And this is the eternitie of this secular marriage, as farre as this world admits any eternitie, that it should have no beginning before, no interruption of jealousie in the way, no such approach towards dissolution,
And this is the eternity of this secular marriage, as Far as this world admits any eternity, that it should have no beginning before, no interruption of jealousy in the Way, no such approach towards dissolution,
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1135
as that incontinencie, in all opinions, and in all Churches, is agreed to be.
as that incontinency, in all opinions, and in all Churches, is agreed to be.
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1136
And here also, without any scruple of fear, or of suspicion of the contrarie, there is place for this benediction upon this couple:
And Here also, without any scruple of Fear, or of suspicion of the contrary, there is place for this benediction upon this couple:
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Build, O Lord, upon thine own foundations, in these two, and establish thy former graces with future;
Built, Oh Lord, upon thine own foundations, in these two, and establish thy former graces with future;
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that no person ever complain of either of them, nor either of them of one another;
that no person ever complain of either of them, nor either of them of one Another;
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1139
and so he and she are married in aeternum, for ever. We are come now, in our order proposed at first, to our second part;
and so he and she Are married in aeternum, for ever. We Are come now, in our order proposed At First, to our second part;
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for all is said that I intended of the secular marriage. And of this second, the spirituall marriage, much needs not to be said:
for all is said that I intended of the secular marriage. And of this second, the spiritual marriage, much needs not to be said:
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there is another priest that contracts that, another preacher that celebrates that, the Spirit of God, to our spirit.
there is Another priest that contracts that, Another preacher that celebrates that, the Spirit of God, to our Spirit.
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1142
And for the third marriage, the eternall marriage, it is a boldnesse to offer to say any thing of a thing so inexpressible as the joyes of heaven;
And for the third marriage, the Eternal marriage, it is a boldness to offer to say any thing of a thing so inexpressible as the Joys of heaven;
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1143
it is a diminution of them, to go about to heighten them;
it is a diminution of them, to go about to heighten them;
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it is a shadowing of them, to go about to lay any colours or lights upon on them.
it is a shadowing of them, to go about to lay any colours or lights upon on them.
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But yet your patience may perchance last to a word of each of these three circumstances, the persons, the action, the term, both in this spirituall and in the eternall marriage.
But yet your patience may perchance last to a word of each of these three Circumstances, the Persons, the actium, the term, both in this spiritual and in the Eternal marriage.
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First then, as in the former part, the secular marriage, for the persons there, we considered first Adam and Eve;
First then, as in the former part, the secular marriage, for the Persons there, we considered First Adam and Eve;
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and after, every man and woman, and this couple in particular: so in this spirituall marriage, we consider first Christ and his Church, for the persons;
and After, every man and woman, and this couple in particular: so in this spiritual marriage, we Consider First christ and his Church, for the Persons;
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but more particularly, Christ and my soul.
but more particularly, christ and my soul.
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1149
And can these persons meet? In such a distance, and in such a disparagement, can persons meet? The Sonne of God,
And can these Persons meet? In such a distance, and in such a disparagement, can Persons meet? The Son of God,
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and the sonne of man? When I consider Christ to be Germen Jehovae, the bud and blossome, the fruit & off-spring of Jehovah, Jehovah himself;
and the son of man? When I Consider christ to be Germen Jehovae, the bud and blossom, the fruit & offspring of Jehovah, Jehovah himself;
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and my self, before he took me in hand, to be, not a potters vessel of earth,
and my self, before he took me in hand, to be, not a potters vessel of earth,
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1152
but that earth of which the potter might make a vessel if he would, and break it if he would, when he had made it:
but that earth of which the potter might make a vessel if he would, and break it if he would, when he had made it:
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1153
when I consider Christ to have been from before all beginnings, and to be still the image of the Father, the same stamp upon the same metall;
when I Consider christ to have been from before all beginnings, and to be still the image of the Father, the same stamp upon the same metal;
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and my self a piece of rusty copper, in which those lines of the image of God, which were imprinted in me, in my creation, are defaced,
and my self a piece of rusty copper, in which those lines of the image of God, which were imprinted in me, in my creation, Are defaced,
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and worn, and washed, and burnt, and ground away by my many, and many, and many sinnes:
and worn, and washed, and burned, and ground away by my many, and many, and many Sins:
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when I consider Christ in his circle, in glorie with his Father, before he came into this world, establishing a glorious Church when he was in this world,
when I Consider christ in his circle, in glory with his Father, before he Come into this world, establishing a glorious Church when he was in this world,
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and glorifying that Church, with that glorie which himself had before, when he went out of this world;
and glorifying that Church, with that glory which himself had before, when he went out of this world;
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and then consider my self in my circle, I came into this world washed in mine own tears,
and then Consider my self in my circle, I Come into this world washed in mine own tears,
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and either out of compunction for my self, or compassion for others, I passe through this world,
and either out of compunction for my self, or compassion for Others, I pass through this world,
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as through a valley of tears, where tears settle and swell;
as through a valley of tears, where tears settle and swell;
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and when I passe out of this world, I have their eyes, whose hands close mine, full of tears too:
and when I pass out of this world, I have their eyes, whose hands close mine, full of tears too:
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Can these persons, this image of God, this God himself, this glorious God, and this vessel of earth, this earth it self, this inglorious worm of the earth, meet without disparagement?
Can these Persons, this image of God, this God himself, this glorious God, and this vessel of earth, this earth it self, this inglorious worm of the earth, meet without disparagement?
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They do meet, and make a marriage: because I am not a bodie onely, but a bodie and soul;
They do meet, and make a marriage: Because I am not a body only, but a body and soul;
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there is a marriage, and Christ marries me.
there is a marriage, and christ Marries me.
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As by the Law a man might marrie a captive woman in the warres, if he shaved her head, As by the Law a man might marry a captive woman in the wars, if he shaved her head,
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and pared her nails, and changed her clothes:
and pared her nails, and changed her clothes:
cc vvd po31 n2, cc vvd po31 n2:
(4) text (DIV1)
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1167
so my Saviour having fought for my soul, fought to bloud, to death, to the death of the crosse for her;
so my Saviour having fought for my soul, fought to blood, to death, to the death of the cross for her;
av po11 n1 vhg vvn p-acp po11 n1, vvn p-acp n1, p-acp n1, p-acp dt n1 pp-f dt n1 p-acp pno31;
(4) text (DIV1)
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1168
having studied my soul so much, as to write all those epistles, which are in the New Testament, to my soul;
having studied my soul so much, as to write all those Epistles, which Are in the New Testament, to my soul;
vhg vvn po11 n1 av av-d, c-acp pc-acp vvi d d n2, r-crq vbr p-acp dt j n1, p-acp po11 n1;
(4) text (DIV1)
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1169
having presented my soul with his own picture, that I can see his face in all his temporall blessings;
having presented my soul with his own picture, that I can see his face in all his temporal blessings;
vhg vvn po11 n1 p-acp po31 d n1, cst pns11 vmb vvi po31 n1 p-acp d po31 j n2;
(4) text (DIV1)
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1170
having shaved her head, in abating her pride; and pared her nails, in contracting her greedie desires;
having shaved her head, in abating her pride; and pared her nails, in contracting her greedy Desires;
vhg vvn po31 n1, p-acp vvg po31 n1; cc vvd po31 n2, p-acp vvg po31 j n2;
(4) text (DIV1)
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1171
and changed her clothes, not to fashion her self after this world; my soul being thus fitted by himself, Christ Jesus hath married my soul;
and changed her clothes, not to fashion her self After this world; my soul being thus fitted by himself, christ jesus hath married my soul;
cc vvd po31 n2, xx pc-acp vvi po31 n1 p-acp d n1; po11 n1 vbg av vvn p-acp px31, np1 np1 vhz vvn po11 n1;
(4) text (DIV1)
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1172
married her to all the three intendments mentioned in the secular marriage: First, In ustionem, Against burning;
married her to all the three intendments mentioned in the secular marriage: First, In ustionem, Against burning;
vvd pno31 p-acp d dt crd n2 vvn p-acp dt j n1: ord, p-acp fw-la, p-acp vvg;
(4) text (DIV1)
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1173
that, whether I burn my self in the fire of temptation, by exposing my self to occasions of temptation;
that, whither I burn my self in the fire of temptation, by exposing my self to occasions of temptation;
cst, cs pns11 vvb po11 n1 p-acp dt n1 pp-f n1, p-acp vvg po11 n1 p-acp n2 pp-f n1;
(4) text (DIV1)
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1174
or be reserved to be burnt by others in the fires of persecution and martyrdome;
or be reserved to be burned by Others in the fires of persecution and martyrdom;
cc vbb vvn pc-acp vbi vvn p-acp n2-jn p-acp dt n2 pp-f n1 cc n1;
(4) text (DIV1)
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1175
whether the fires of ambition, or envie, or lust, or the everlasting fires of hell offer at me, in an apprehension of the judgements of God;
whither the fires of ambition, or envy, or lust, or the everlasting fires of hell offer At me, in an apprehension of the Judgments of God;
cs dt n2 pp-f n1, cc vvi, cc n1, cc dt j n2 pp-f n1 vvi p-acp pno11, p-acp dt n1 pp-f dt n2 pp-f np1;
(4) text (DIV1)
53
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1176
yet, as the Spirit of God shall wipe all teares from mine eyes, so the teares of Christ Jesus shall extinguish all fires in my heart:
yet, as the Spirit of God shall wipe all tears from mine eyes, so the tears of christ jesus shall extinguish all fires in my heart:
av, c-acp dt n1 pp-f np1 vmb vvi d n2 p-acp po11 n2, av dt n2 pp-f np1 np1 vmb vvi d n2 p-acp po11 n1:
(4) text (DIV1)
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1177
and so it is a marriage, In ustionem, a remedie against burning. It is so too, In prolificationem, For children.
and so it is a marriage, In ustionem, a remedy against burning. It is so too, In prolificationem, For children.
cc av pn31 vbz dt n1, p-acp fw-la, dt n1 p-acp vvg. pn31 vbz av av, p-acp fw-la, c-acp n2.
(4) text (DIV1)
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1178
First, Vae soli, Wo unto that single soul that is not married to Christ, that is not come into the way of having issue by him, that is not incorporated in the Christian Church, and in the true Church;
First, Vae soli, Woe unto that single soul that is not married to christ, that is not come into the Way of having issue by him, that is not incorporated in the Christian Church, and in the true Church;
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(4) text (DIV1)
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1179
but is yet either in the wildernesse of idolatrie amongst the Gentiles, or in the labyrinth of superstition amongst the Papists.
but is yet either in the Wilderness of idolatry among the Gentiles, or in the labyrinth of Superstition among the Papists.
cc-acp vbz av av-d p-acp dt n1 pp-f n1 p-acp dt n2-j, cc p-acp dt n1 pp-f n1 p-acp dt njp2.
(4) text (DIV1)
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1180
Vae soli, Wo unto that single man, that is not married to Christ in the sacraments of the Church;Vae soli, Woe unto that single man, that is not married to christ in the Sacraments of the Church;
fw-la fw-la, n1 p-acp d j n1, cst vbz xx vvn p-acp np1 p-acp dt n2 pp-f dt n1;
(4) text (DIV1)
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1181
and, Vae sterili, Wo unto them that are barren after this spirituall marriage:
and, Vae sterili, Woe unto them that Are barren After this spiritual marriage:
cc, fw-la fw-la, n1 p-acp pno32 cst vbr j p-acp d j n1:
(4) text (DIV1)
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1182
for that is a great curse in the Prophet Jeremie, Jer. 22.30. Scribe virum istum sterilem, Write this man childlesse;
for that is a great curse in the Prophet Jeremiah, Jer. 22.30. Scribe virum istum sterilem, Write this man childless;
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(4) text (DIV1)
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1183
that implied all calamities upon him.
that implied all calamities upon him.
cst vvn d n2 p-acp pno31.
(4) text (DIV1)
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1184
And assoon as Christ had laid that curse upon the fig-tree, Let no fruit grow on thee henceforward for ever, presently the whole tree withered:
And As soon as christ had laid that curse upon the Fig tree, Let no fruit grow on thee henceforward for ever, presently the Whole tree withered:
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(4) text (DIV1)
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1185
if no fruit, no leaves neither, nor bodie left.
if no fruit, no leaves neither, nor body left.
cs dx n1, dx n2 av-dx, ccx n1 vvd.
(4) text (DIV1)
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1186
To be incorporated in the bodie of Christ Jesus, and bring forth no fruits worthy of that profession, is a wofull state too.
To be incorporated in the body of christ jesus, and bring forth no fruits worthy of that profession, is a woeful state too.
pc-acp vbi vvn p-acp dt n1 pp-f np1 np1, cc vvi av dx n2 j pp-f d n1, vbz dt j n1 av.
(4) text (DIV1)
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1187
Vae soli: First, Wo unto the Gentiles not married to Christ:Vae soli: First, Woe unto the Gentiles not married to christ:
fw-la fw-la: ord, n1 p-acp dt np1 xx vvn p-acp np1:
(4) text (DIV1)
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1188
and, Vae sterili, Wo unto inconsiderate Christians, that think not upon their calling, that conceive not by Christ:
and, Vae sterili, Woe unto inconsiderate Christians, that think not upon their calling, that conceive not by christ:
cc, fw-la fw-la, n1 p-acp j np1, cst vvb xx p-acp po32 n-vvg, cst vvb xx p-acp np1:
(4) text (DIV1)
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1189
but there is a Vae pregnanti too, Wo unto them that are with childe, and are never delivered;
but there is a Vae pregnanti too, Woe unto them that Are with child, and Are never Delivered;
cc-acp pc-acp vbz dt fw-la fw-la av, n1 p-acp pno32 cst vbr p-acp n1, cc vbr av-x vvn;
(4) text (DIV1)
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1190
that have sometimes good conceptions, religious dispositions, holy desires to the advancement of Gods truth;
that have sometime good conceptions, religious dispositions, holy Desires to the advancement of God's truth;
cst vhb av j n2, j n2, j n2 p-acp dt n1 pp-f npg1 n1;
(4) text (DIV1)
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1191
but, for some collaterall respects, dare not utter them, nor bring them to their birth, to any effect.
but, for Some collateral respects, Dare not utter them, nor bring them to their birth, to any Effect.
cc-acp, p-acp d j n2, vvb xx vvi pno32, ccx vvi pno32 p-acp po32 n1, p-acp d n1.
(4) text (DIV1)
53
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1192
The purpose of his marriage to us, is, to have children by us:
The purpose of his marriage to us, is, to have children by us:
dt n1 pp-f po31 n1 p-acp pno12, vbz, pc-acp vhi n2 p-acp pno12:
(4) text (DIV1)
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1193
and this is his abundant and his present fecunditie, that working now by me in you, in one instant he hath children in me, and grand-children by me.
and this is his abundant and his present fecundity, that working now by me in you, in one instant he hath children in me, and Grandchildren by me.
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(4) text (DIV1)
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1194
He hath married me In ustionem, and In prolem; Against burning, and for children: but can he have any use of me, In adjutorium, For a helper? Surely,
He hath married me In ustionem, and In Prolem; Against burning, and for children: but can he have any use of me, In Adjutorium, For a helper? Surely,
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(4) text (DIV1)
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1195
if I be able to feed him, and clothe him, and harbour him (and Christ would not condemne men at the last day for not doing these,
if I be able to feed him, and cloth him, and harbour him (and christ would not condemn men At the last day for not doing these,
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(4) text (DIV1)
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1196
if man could not do them) I am able to help him too.
if man could not do them) I am able to help him too.
cs n1 vmd xx vdi pno32) pns11 vbm j pc-acp vvi pno31 av.
(4) text (DIV1)
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1197
Great persons can help him over sea, convey the name of Christ, where it hath not been preached yet:
Great Persons can help him over sea, convey the name of christ, where it hath not been preached yet:
j n2 vmb vvi pno31 p-acp n1, vvb dt n1 pp-f np1, c-crq pn31 vhz xx vbn vvn av:
(4) text (DIV1)
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1198
and they can help him home again, restore his name and his truth, where superstition with violence hath disseized him:
and they can help him home again, restore his name and his truth, where Superstition with violence hath disseized him:
cc pns32 vmb vvi pno31 av-an av, vvb po31 n1 cc po31 n1, c-crq n1 p-acp n1 vhz vvn pno31:
(4) text (DIV1)
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1199
and they can help him at home, defend his truth there, against all machinations to displant and dispossesse him.
and they can help him At home, defend his truth there, against all machinations to displant and dispossess him.
cc pns32 vmb vvi pno31 p-acp n1-an, vvb po31 n1 a-acp, p-acp d n2 p-acp vvb cc vvi pno31.
(4) text (DIV1)
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1200
Great men can help him thus:
Great men can help him thus:
j n2 vmb vvi pno31 av:
(4) text (DIV1)
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1201
and every man can help him to a better place in his own heart, and his own actions, then he hath had there;
and every man can help him to a better place in his own heart, and his own actions, then he hath had there;
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(4) text (DIV1)
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1202
and to be so helped in me, and helped by me, to have his glorie thereby advanced, Christ hath married my soul.
and to be so helped in me, and helped by me, to have his glory thereby advanced, christ hath married my soul.
cc pc-acp vbi av vvn p-acp pno11, cc vvn p-acp pno11, pc-acp vhi po31 n1 av vvn, np1 vhz vvn po11 n1.
(4) text (DIV1)
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1203
And he hath married it In aeternum, For ever, which is the third and last circumstance in this spirituall,
And he hath married it In aeternum, For ever, which is the third and last circumstance in this spiritual,
cc pns31 vhz vvn pn31 p-acp fw-la, c-acp av, r-crq vbz dt ord cc ord n1 p-acp d j,
(4) text (DIV1)
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1204
as it was in the secular marriage. And here the Aeternum is enlarged. In the secular marriage it was an eternitie considered onely in this life;
as it was in the secular marriage. And Here the Aeternum is enlarged. In the secular marriage it was an eternity considered only in this life;
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(4) text (DIV1)
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1205
but this eternitie is not begun in this world, but from all eternitie, in the book of life, in Gods eternall decree for my election;
but this eternity is not begun in this world, but from all eternity, in the book of life, in God's Eternal Decree for my election;
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(4) text (DIV1)
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1206
there Christ was married to my soul. Christ was never in minoritie, never under yeares;
there christ was married to my soul. christ was never in minority, never under Years;
a-acp np1 vbds vvn p-acp po11 n1. np1 vbds av-x p-acp n1, av-x p-acp n2;
(4) text (DIV1)
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1207
there was never any time, when he was not as ancient as the Ancient of dayes, as old as his Father.
there was never any time, when he was not as ancient as the Ancient of days, as old as his Father.
pc-acp vbds av-x d n1, c-crq pns31 vbds xx p-acp j c-acp dt j pp-f n2, c-acp j c-acp po31 n1.
(4) text (DIV1)
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1208
But when my soul was in a strange minoritie, infinite millions of millions of generations before my soul was a soul, did Christ marrie my soul in his eternall decree:
But when my soul was in a strange minority, infinite millions of millions of generations before my soul was a soul, did christ marry my soul in his Eternal Decree:
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(4) text (DIV1)
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1209
so it was eternall, it had no beginning. Neither doth he interrupt this, by giving me any occasion of jealousie by the way,
so it was Eternal, it had no beginning. Neither does he interrupt this, by giving me any occasion of jealousy by the Way,
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(4) text (DIV1)
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1210
but loves my soul as though there were no other soul, and would have done and suffered all that he did for me alone,
but loves my soul as though there were no other soul, and would have done and suffered all that he did for me alone,
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(4) text (DIV1)
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1211
if there had been no name but mine in the book of life. And as he hath married me to him In aeternum, For ever, before all beginning;
if there had been no name but mine in the book of life. And as he hath married me to him In aeternum, For ever, before all beginning;
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(4) text (DIV1)
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1212
and In aeternum, For ever, without any interruptions: so I know, that whom he loves, he loves to the end;
and In aeternum, For ever, without any interruptions: so I know, that whom he loves, he loves to the end;
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(4) text (DIV1)
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1213
and that he hath given me, not a presumptuous impossibilitie, but a modest infallibilitie, that no sinne of mine shall divorce or separate me from him:
and that he hath given me, not a presumptuous impossibility, but a modest infallibility, that no sin of mine shall divorce or separate me from him:
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(4) text (DIV1)
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1214
for that which ends the secular marriage, doth not end the spirituall; not death: for my death doth not take me from that husband;
for that which ends the secular marriage, does not end the spiritual; not death: for my death does not take me from that husband;
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(4) text (DIV1)
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1215
but that husband being by his Father preferred to higher titles and greater glorie in another state, I do but go by death, where he is become a King, to have my part in that glorie,
but that husband being by his Father preferred to higher titles and greater glory in Another state, I do but go by death, where he is become a King, to have my part in that glory,
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(4) text (DIV1)
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1216
& in those additions, which he hath received there.
& in those additions, which he hath received there.
cc p-acp d n2, r-crq pns31 vhz vvn a-acp.
(4) text (DIV1)
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1217
And this hath led us to our third and last marriage, our eternall marriage, in the triumphant Church.
And this hath led us to our third and last marriage, our Eternal marriage, in the triumphant Church.
cc d vhz vvn pno12 p-acp po12 ord cc ord n1, po12 j n1, p-acp dt j n1.
(4) text (DIV1)
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1218
And in this third marriage, the persons are the Lambe and my Soul. The marriage of the Lambe is come, and blessed are they that are called to the marriage supper of the Lambe, sayes S. John, speaking of our state in the generall resurrection.
And in this third marriage, the Persons Are the Lamb and my Soul. The marriage of the Lamb is come, and blessed Are they that Are called to the marriage supper of the Lamb, Says S. John, speaking of our state in the general resurrection.
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1219
That Lambe who was brought to the slaughter, and opened not his mouth, and I, who have opened my mouth,
That Lamb who was brought to the slaughter, and opened not his Mouth, and I, who have opened my Mouth,
cst n1 r-crq vbds vvn p-acp dt n1, cc vvd xx po31 n1, cc pns11, q-crq vhb vvn po11 n1,
(4) text (DIV1)
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1220
and poured out imprecations and curses upon men, and execrations and blasphemies against God, upon every occasion;
and poured out imprecations and curses upon men, and execrations and Blasphemies against God, upon every occasion;
cc vvd av n2 cc n2 p-acp n2, cc n2 cc n2 p-acp np1, p-acp d n1;
(4) text (DIV1)
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1221
that Lambe which was slain from the beginning, and I, who was slain by him who was a murderer from the beginning;
that Lamb which was slave from the beginning, and I, who was slave by him who was a murderer from the beginning;
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(4) text (DIV1)
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1222
that Lambe which took away the sinnes of the world, and I, who brought more sinnes into the world,
that Lamb which took away the Sins of the world, and I, who brought more Sins into the world,
d n1 r-crq vvd av dt n2 pp-f dt n1, cc pns11, r-crq vvd dc n2 p-acp dt n1,
(4) text (DIV1)
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1223
then any sacrifice but the bloud of this Lambe could take away;
then any sacrifice but the blood of this Lamb could take away;
cs d n1 p-acp dt n1 pp-f d n1 vmd vvi av;
(4) text (DIV1)
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1224
this Lambe and I (these are the persons) shall meet and marrie, there is the action.
this Lamb and I (these Are the Persons) shall meet and marry, there is the actium.
d n1 cc pns11 (d vbr dt n2) vmb vvi cc vvi, pc-acp vbz dt n1.
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1225
This is not a clandestine marriage, not the private seal of Christ in the obsignation of his Spirit;
This is not a clandestine marriage, not the private seal of christ in the obsignation of his Spirit;
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(4) text (DIV1)
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1226
and yet such a clandestine marriage is a good marriage:
and yet such a clandestine marriage is a good marriage:
cc av d dt j n1 vbz dt j n1:
(4) text (DIV1)
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1227
nor is it such a parish-marriage, as when Christ married me to himself at my baptisme, in a Church here;
nor is it such a parish-marriage, as when christ married me to himself At my Baptism, in a Church Here;
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(4) text (DIV1)
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1228
and yet that marriage of a Christian soul to Christ in that sacrament, is a blessed marriage:
and yet that marriage of a Christian soul to christ in that sacrament, is a blessed marriage:
cc av d n1 pp-f dt njp n1 p-acp np1 p-acp d n1, vbz dt j-vvn n1:
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1229
But this is a marriage in that great and glorious congregation, where all my sinnes shall be laid open to the eyes of all the world;
But this is a marriage in that great and glorious congregation, where all my Sins shall be laid open to the eyes of all the world;
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1230
where all the blessed Virgins shall see all my uncleannesses, and all the Martyrs see all my tergiversations,
where all the blessed Virgins shall see all my Uncleannesses, and all the Martyrs see all my tergiversations,
c-crq d dt j-vvn n2 vmb vvi d po11 n2, cc d dt n2 vvb d po11 n2,
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and all the Confessours see all my double dealings in Gods cause;
and all the Confessors see all my double dealings in God's cause;
cc d dt n2 vvb d po11 j-jn n2-vvg p-acp ng1 n1;
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1232
where Abraham shall see my faithlesnesse in Gods promises, and Job my impatience in Gods corrections,
where Abraham shall see my faithlesnesse in God's promises, and Job my impatience in God's corrections,
c-crq np1 vmb vvi po11 n1 p-acp npg1 n2, cc np1 po11 n1 p-acp npg1 n2,
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1233
and Lazarus my hardnesse of heart in distributing Gods blessings to the poore:
and Lazarus my hardness of heart in distributing God's blessings to the poor:
cc np1 po11 n1 pp-f n1 p-acp vvg npg1 n2 p-acp dt j:
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1234
and those Virgins, and Martyrs, and Confessours, and Abraham, and Job, and Lazarus, and all that congregation, shall look upon the Lambe,
and those Virgins, and Martyrs, and Confessors, and Abraham, and Job, and Lazarus, and all that congregation, shall look upon the Lamb,
cc d n2, cc n2, cc n2, cc np1, cc n1, cc np1, cc d cst n1, vmb vvi p-acp dt n1,
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1235
and upon me, and upon one another, as though they would all forbid those banes,
and upon me, and upon one Another, as though they would all forbid those banes,
cc p-acp pno11, cc p-acp crd j-jn, c-acp cs pns32 vmd d vvi d n2,
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1236
and say to one another, Will this Lambe have any thing to do with this soul? And yet there and then this Lambe shall marrie me,
and say to one Another, Will this Lamb have any thing to do with this soul? And yet there and then this Lamb shall marry me,
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1237
and marrie me In aeternum, For ever; which is our last circumstance. It is not well done to call it a circumstance;
and marry me In aeternum, For ever; which is our last circumstance. It is not well done to call it a circumstance;
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1238
for the eternitie is a great part of the essence of that marriage.
for the eternity is a great part of the essence of that marriage.
p-acp dt n1 vbz dt j n1 pp-f dt n1 pp-f d n1.
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1239
Consider then how poore and needie a thing all the riches of this world, how flat and tastlesse a thing all the pleasures of this world,
Consider then how poor and needy a thing all the riches of this world, how flat and tastlesse a thing all the pleasures of this world,
np1 av c-crq j cc j dt n1 d dt n2 pp-f d n1, c-crq j cc j dt n1 d dt n2 pp-f d n1,
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1240
how pallid, and faint, and dilute a thing all the honours of this world are,
how pallid, and faint, and dilute a thing all the honours of this world Are,
c-crq j, cc j, cc vvi dt n1 d dt n2 pp-f d n1 vbr,
(4) text (DIV1)
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1241
when the very treasure, and joy, and glorie of heaven it self were unperfect, if it were not eternall:
when the very treasure, and joy, and glory of heaven it self were unperfect, if it were not Eternal:
c-crq dt j n1, cc n1, cc n1 pp-f n1 pn31 n1 vbdr j, cs pn31 vbdr xx j:
(4) text (DIV1)
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1242
and my marriage shall be so, In aeternum, For ever. The Angels were not married so;
and my marriage shall be so, In aeternum, For ever. The Angels were not married so;
cc po11 n1 vmb vbi av, p-acp fw-la, c-acp av. dt n2 vbdr xx vvn av;
(4) text (DIV1)
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1243
they incurred an irreparable divorce from God, and are separated for ever; and I shall be married to him In aeternum, For ever.
they incurred an irreparable divorce from God, and Are separated for ever; and I shall be married to him In aeternum, For ever.
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1244
The Angels fell in love, when there was no object presented, before any thing was created;
The Angels fell in love, when there was no Object presented, before any thing was created;
dt n2 vvd p-acp n1, c-crq pc-acp vbds dx n1 vvd, p-acp d n1 vbds vvn;
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1245
when there was nothing but God and themselves, they fell in love with themselves, and neglected God,
when there was nothing but God and themselves, they fell in love with themselves, and neglected God,
c-crq a-acp vbds pix cc-acp np1 cc px32, pns32 vvd p-acp n1 p-acp px32, cc vvd np1,
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1246
and so fell In aeternum, For ever.
and so fell In aeternum, For ever.
cc av vvd p-acp fw-la, c-acp av.
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1247
I shall see all the beautie and all the glorie of all the Saints of God,
I shall see all the beauty and all the glory of all the Saints of God,
pns11 vmb vvi d dt n1 cc d dt n1 pp-f d dt n2 pp-f np1,
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1248
and love them all, and know that the Lambe loves them too, without jealousie on his part, or theirs, or mine;
and love them all, and know that the Lamb loves them too, without jealousy on his part, or theirs, or mine;
cc vvb pno32 d, cc vvb cst dt n1 vvz pno32 av, p-acp n1 p-acp po31 n1, cc png32, cc png11;
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1249
and so be married In aeternum, For ever, without interruption, or diminution, or change of affections.
and so be married In aeternum, For ever, without interruption, or diminution, or change of affections.
cc av vbi vvn p-acp fw-la, c-acp av, p-acp n1, cc n1, cc n1 pp-f n2.
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1250
I shall see the sunne black as sackcloth of hair, and the moon become as bloud,
I shall see the sun black as Sackcloth of hair, and the moon become as blood,
pns11 vmb vvi dt n1 j-jn c-acp n1 pp-f n1, cc dt n1 vvn p-acp n1,
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1251
and the starres fall, as a fig-tree casts her untimely figs, and the heavens rolled up together as a scrowl: and the Stars fallen, as a Fig tree Cast her untimely figs, and the heavens rolled up together as a scrowl:
cc dt n2 vvb, c-acp dt n1 vvz po31 j n2, cc dt n2 vvd a-acp av c-acp dt n1:
(4) text (DIV1)
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1252
I shall see a divorce between princes and their prerogatives, between nature and all her elements, between the spheres and all their intelligences, between matter it self and all her forms,
I shall see a divorce between Princes and their prerogatives, between nature and all her elements, between the spheres and all their intelligences, between matter it self and all her forms,
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1253
and my marriage shall be In aeternum, For ever.
and my marriage shall be In aeternum, For ever.
cc po11 n1 vmb vbi p-acp fw-la, c-acp av.
(4) text (DIV1)
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1254
I shall see an end of faith, nothing to be beleeved that I do not know;
I shall see an end of faith, nothing to be believed that I do not know;
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1255
and an end of hope, nothing to be wished that I do not enjoy;
and an end of hope, nothing to be wished that I do not enjoy;
cc dt n1 pp-f n1, pix pc-acp vbi vvn cst pns11 vdb xx vvi;
(4) text (DIV1)
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but no end of that love, in which I am married to that Lambe for ever:
but no end of that love, in which I am married to that Lamb for ever:
cc-acp dx n1 pp-f d n1, p-acp r-crq pns11 vbm vvn p-acp d n1 c-acp av:
(4) text (DIV1)
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1257
yea, I shall see an end of some of the offices of the Lambe himself:
yea, I shall see an end of Some of the Offices of the Lamb himself:
uh, pns11 vmb vvi dt n1 pp-f d pp-f dt n2 pp-f dt n1 px31:
(4) text (DIV1)
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1258
Christ himself shall be no longer a Mediatour, an Intercessour, an Advocate, and yet shall continue a Husband to my soul for ever:
christ himself shall be no longer a Mediator, an Intercessor, an Advocate, and yet shall continue a Husband to my soul for ever:
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where I shall be rich enough without joynture, for my Husband cannot die; and wise enough without experience;
where I shall be rich enough without jointure, for my Husband cannot die; and wise enough without experience;
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1260
for no new thing can happen there; and healthy enough without physick, for no sicknesse can enter;
for no new thing can happen there; and healthy enough without physic, for no sickness can enter;
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and (which is by much the highest of all) safe enough without grace, for no temptation that needs particular grace can attempt me.
and (which is by much the highest of all) safe enough without grace, for no temptation that needs particular grace can attempt me.
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1262
There, where the Angels, which cannot die, could not live, this very bodie, which cannot choose but die, shall live,
There, where the Angels, which cannot die, could not live, this very body, which cannot choose but die, shall live,
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1263
and live as long as that God of life that made it.
and live as long as that God of life that made it.
cc vvi c-acp av-j c-acp d n1 pp-f n1 cst vvd pn31.
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1264
Lighten our darknesse, we beseech thee, O Lord, that in thy light we may see light:
Lighten our darkness, we beseech thee, Oh Lord, that in thy Light we may see Light:
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1265
illustrate our understandings, kindle our affections, poure oyl to our zeal, that we may come to the marriage of this Lambe,
illustrate our understandings, kindle our affections, pour oil to our zeal, that we may come to the marriage of this Lamb,
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and that this Lambe may come quickly to this marriage:
and that this Lamb may come quickly to this marriage:
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and in the mean time blesse these thy servants, with making this secular marriage a type of the spirituall,
and in the mean time bless these thy Servants, with making this secular marriage a type of the spiritual,
cc p-acp dt j n1 vvi d po21 n2, p-acp vvg d j n1 dt n1 pp-f dt j,
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1268
and the spirituall an earnest of that eternall, which they and we by thy mercie shall have in that kingdome, which thy Sonne our Saviour hath purchased with the inestimable price of his incorruptible bloud. To whom, &c. FINIS.
and the spiritual an earnest of that Eternal, which they and we by thy mercy shall have in that Kingdom, which thy Son our Saviour hath purchased with the inestimable price of his incorruptible blood. To whom, etc. FINIS.
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