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A Lent-SERMON Preached at WHITE-HALL, February 20. 1617. SERMON I. Luc. 23.40. Fearest not thou God, being under the same condemnation?
A Lent-SERMON Preached At WHITEHALL, february 20. 1617. SERMON I. Luke 23.40. Fearest not thou God, being under the same condemnation?
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THe Text it self is a Christning-Sermon, and a Funeral-Sermon, and a Sermon at a Consecration,
THe Text it self is a Christning-Sermon, and a Funeral-sermon, and a Sermon At a Consecration,
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and a Sermon at the Canonization of himself that makes it. This Thief, whose words they are, is Baptized in his blood; there's his Christning: He dyes in that profession; there's his Funeral:
and a Sermon At the Canonization of himself that makes it. This Thief, whose words they Are, is Baptised in his blood; there's his Christening: He dies in that profession; there's his Funeral:
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His Diocess is his Cross, and he takes care of his soul, who is crucified with him,
His Diocese is his Cross, and he Takes care of his soul, who is Crucified with him,
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and to him he is a Bishop; there's his Consecration: and he is translated to heaven; there's his Canonization.
and to him he is a Bishop; there's his Consecration: and he is translated to heaven; there's his Canonization.
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We have sometimes mention in Moses his book of Exodus, according to the Romane Translation, Operis Plumarii, of a kind of subtle and various workmanship, imployed upon the Tabernacle,
We have sometime mention in Moses his book of Exodus, according to the Roman translation, Operis Plumarii, of a kind of subtle and various workmanship, employed upon the Tabernacle,
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for which it is hard to finde a proper word now; we translate it sometimes Embroidery, sometimes Needle-work, sometimes otherwise.
for which it is hard to find a proper word now; we translate it sometime Embroidery, sometime Needlework, sometime otherwise.
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It is evident enough, that it was Opus variegatum, a work compact of divers pieces, curiously inlaid,
It is evident enough, that it was Opus variegatum, a work compact of diverse Pieces, curiously inlaid,
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and varied for the making up of some figure, some representation:
and varied for the making up of Some figure, Some representation:
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and likelyest to be that which in sumptuous buildings, we use to call now Mosaick work:
and likeliest to be that which in sumptuous buildings, we use to call now Mosaic work:
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for that very word originally signifies, to vary, to mingle, to diversifie.
for that very word originally signifies, to vary, to mingle, to diversify.
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As the Tabernacle of God was, so the Scriptures of God are of this Mosaick work:
As the Tabernacle of God was, so the Scriptures of God Are of this Mosaic work:
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The body of the Scriptures hath in it limbs taken from other bodies;
The body of the Scriptures hath in it limbs taken from other bodies;
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and in the word of God, are the words of other men, other authors, inlaid & inserted.
and in the word of God, Are the words of other men, other Authors, inlaid & inserted.
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But, this work is onely where the Holy Ghost is the Workman:
But, this work is only where the Holy Ghost is the Workman:
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It is not for man to insert, to inlay other words into the word of God.
It is not for man to insert, to inlay other words into the word of God.
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It is a gross piece of Mosaick work, to insert whole Apocryphal books into the Scriptures.
It is a gross piece of Mosaic work, to insert Whole Apocryphal books into the Scriptures.
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It is a sacrilegious defacing of this Mosaick work, to take out of Moses Tables, such a stone as the second Commandment;
It is a sacrilegious defacing of this Mosaic work, to take out of Moses Tables, such a stone as the second Commandment;
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and to take out of the Lords Prayer, such a stone as is the foundation-stone, the reason of the prayer, Quia Tuum, For thine is the kingdom, &c. It is a counterfeit piece of Mosaick work,
and to take out of the lords Prayer, such a stone as is the Foundation-stone, the reason of the prayer, Quia Tuum, For thine is the Kingdom, etc. It is a counterfeit piece of Mosaic work,
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when having made up a body of their Canon-Law, of the raggs and fragments torne from the body of the Fathers, they attribute to every particular sentence in that book, not that authority which that sentence had in that Father from whom it is taken,
when having made up a body of their Canon law, of the rags and fragments torn from the body of the Father's, they attribute to every particular sentence in that book, not that Authority which that sentence had in that Father from whom it is taken,
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but that authority which the Canonization (as they call it) of that sentence gives it;
but that Authority which the Canonization (as they call it) of that sentence gives it;
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by which Canonization, and placing it in that book, it is made equal to the word of God.
by which Canonization, and placing it in that book, it is made equal to the word of God.
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It is a strange piece of Mosaick work, when one of their greatest authors pretending to present a body of proofs, It is a strange piece of Mosaic work, when one of their greatest Authors pretending to present a body of proofs,
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for all controverted points, from the Scriptures, and Councels, and Fathers (for, he makes no mention in his promise of the Mothers of the Church) doth yet fill up that body with sentences from women,
for all controverted points, from the Scriptures, and Counsels, and Father's (for, he makes no mention in his promise of the Mother's of the Church) does yet fill up that body with sentences from women,
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and obtrude to us the Revelations of Brigid, and of Katherine, and such She-fathers as those.
and obtrude to us the Revelations of Brigid, and of Katherine, and such She-fathers as those.
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But when the Holy Ghost is the workman, in the true Scriptures, we have a glorious sight of this Mosaick, this various, this mingled work;
But when the Holy Ghost is the workman, in the true Scriptures, we have a glorious sighed of this Mosaic, this various, this mingled work;
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where the words of the Serpent in seducing our first parents, The words of Balaams Ass in instructing the rider himself, The words of prophane Poets, in the writings and use of the Apostle, The words of Caiaphas prophesying that it was expedient that one should dye for all, The words of the Divel himself (Jesus I know, and Paul I know) And here in this text, the words of a Thief executed for the breach of the Law;
where the words of the Serpent in seducing our First Parents, The words of Balaams Ass in instructing the rider himself, The words of profane Poets, in the writings and use of the Apostle, The words of Caiaphas prophesying that it was expedient that one should die for all, The words of the devil himself (jesus I know, and Paul I know) And Here in this text, the words of a Thief executed for the breach of the Law;
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do all concur to the making up of the Scriptures, of the word of God.
do all concur to the making up of the Scriptures, of the word of God.
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Now, though these words were not spoken at this time, when we do but begin to celebrate by a poor and weak imitation, the fasting of our Saviour Jesus Christ,
Now, though these words were not spoken At this time, when we do but begin to celebrate by a poor and weak imitation, the fasting of our Saviour jesus christ,
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but were spoken at the day of the crucifying of the Lord of life and glory;
but were spoken At the day of the crucifying of the Lord of life and glory;
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yet as I would be loath to think, that you never fast but in Lent,
yet as I would be loath to think, that you never fast but in Lent,
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so I would be loath to think that you never fulfill the sufferings of Christ Jesus in your flesh,
so I would be loath to think that you never fulfil the sufferings of christ jesus in your Flesh,
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but upon Goodfriday, never meditate upon the passion, but upon that day.
but upon Good friday, never meditate upon the passion, but upon that day.
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As the Church celebrates an Advent, a preparation to the Incarnation of Christ, to his coming in the flesh, in humiliation:
As the Church celebrates an Advent, a preparation to the Incarnation of christ, to his coming in the Flesh, in humiliation:
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so may this humiliation of ours in the text, be an Advent, a preparation to his Resurrection, and coming in glory:
so may this humiliation of ours in the text, be an Advent, a preparation to his Resurrection, and coming in glory:
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And, as the whole life of Christ was a passion, so should the whole life (especially the humiliation) of a Christian, be a continual meditation upon that.
And, as the Whole life of christ was a passion, so should the Whole life (especially the humiliation) of a Christian, be a continual meditation upon that.
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Christ began with some drops of blood in his infancy, in his Circumcision;
christ began with Some drops of blood in his infancy, in his Circumcision;
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though he drowned the sins of all mankinde, in those several channels of Blood, which the whips,
though he drowned the Sins of all mankind, in those several channels of Blood, which the whips,
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and nailes, and spear, cut out of his body in the day of his passion.
and nails, and spear, Cut out of his body in the day of his passion.
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So though the effects of his passion be to be presented more fully to you, at the day of his passion,
So though the effects of his passion be to be presented more Fully to you, At the day of his passion,
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yet it is not unseasonable now, to contemplate thus far the working of it upon this condemned wretch, whose words this text is, as to consider in them,
yet it is not unseasonable now, to contemplate thus Far the working of it upon this condemned wretch, whose words this text is, as to Consider in them,
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First, the infallibility, and the dispatch of the grace of God upon them, whom his gracious purpose hath ordained to salvation: how powerfully he works; how instantly they obey.
First, the infallibility, and the dispatch of the grace of God upon them, whom his gracious purpose hath ordained to salvation: how powerfully he works; how instantly they obey.
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This condemned person who had been a thief, execrable amongst men, and a blasphemer, execrating God, was suddainly a Convertite, suddainly a Confessor, suddainly a Martyr, suddainly a Doctor to preach to others.
This condemned person who had been a thief, execrable among men, and a blasphemer, execrating God, was suddenly a Convertite, suddenly a Confessor, suddenly a Martyr, suddenly a Doctor to preach to Others.
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In a second consideration, we shall see what doctrine he preaches;
In a second consideration, we shall see what Doctrine he Preaches;
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not curiosities, not unrevealed Mysteries, not Matter of State, nor of wit, nor of carnal delight,
not curiosities, not unrevealed Mysteres, not Matter of State, nor of wit, nor of carnal delight,
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but onely the fear of God:
but only the Fear of God:
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Nonne times Deum? And for a third part, we shall see his Auditory, the Church that he preached to:Nonne times God? And for a third part, we shall see his Auditory, the Church that he preached to:
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he contented himself with a small Parish; he had most care of their souls, that needed him most:
he contented himself with a small Parish; he had most care of their Souls, that needed him most:
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he applies himself to the conversion of his fellow-Thief. He works upon those sins which he knew to have been in himself.
he Applies himself to the conversion of his fellow-Thief. He works upon those Sins which he knew to have been in himself.
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And he works upon him by all these steps:
And he works upon him by all these steps:
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First, Nonne Tu? howsoever the rest do revile Christ, because they stay behinde, and look for a temporal Messias, to make this life sweet, and glorious unto them;
First, Nonne Tu? howsoever the rest do revile christ, Because they stay behind, and look for a temporal Messias, to make this life sweet, and glorious unto them;
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yet what's that to thee? thou art to have no part in it;
yet what's that to thee? thou art to have no part in it;
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howsoever they be, art not thou affected? Nonne Tu times? If the bitterness of thy torment cannot let thee love,
howsoever they be, art not thou affected? Nonne Tu times? If the bitterness of thy torment cannot let thee love,
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though thy stomach will not come down to kiss the rod and embrace correction, yet Nonne Tu times? Doth it not imprint a fear in thee? Nonne times Deum? Though the Law have done the worst upon thee, Witnesses, Advocates, Judges, Executioners can put thee in no more fear;
though thy stomach will not come down to kiss the rod and embrace correction, yet Nonne Tu times? Does it not imprint a Fear in thee? Nonne times God? Though the Law have done the worst upon thee, Witnesses, Advocates, Judges, Executioners can put thee in no more Fear;
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yet, Nonne times Deum? Fearest not thou God? who hath another Tribunal, another execution for thee;
yet, Nonne times God? Fearest not thou God? who hath Another Tribunal, Another execution for thee;
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especially when thou knowest thy condemnation, and such a condemnation; Eandem, the same condemnation; And that this condemnation is not imminent, but now upon thee:
especially when thou Knowest thy condemnation, and such a condemnation; Eandem, the same condemnation; And that this condemnation is not imminent, but now upon thee:
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when thou art now under the same condemnation, fearest thou not God?
when thou art now under the same condemnation, Fearest thou not God?
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The first thing then is, the powerfulness and the dispatch of the grace of God in the conversion of them, who are ordained unto it.
The First thing then is, the powerfulness and the dispatch of the grace of God in the conversion of them, who Are ordained unto it.
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In Judas, the Devil entred into him when Christ gave him the Sop; but the Devil had put the treason in his heart before.
In Judas, the devil entered into him when christ gave him the Sop; but the devil had put the treason in his heart before.
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The tentation had an Inchoation, and it had a Meditation, and it had a Consummation.
The tentation had an Inchoation, and it had a Meditation, and it had a Consummation.
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In Saint Paul, in his conversion, God wrought upon him all at once, without any discontinuance;
In Saint Paul, in his conversion, God wrought upon him all At once, without any discontinuance;
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He took him at as much disadvantage for grace to work, upon as could be; breathing threatnings and slaughters against the disciples, and provided with Commissions for that persecution.
He took him At as much disadvantage for grace to work, upon as could be; breathing threatenings and slaughters against the Disciples, and provided with Commissions for that persecution.
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But suddainly there came a light, and suddainly a stroke that humbled him, and suddainly a voice,
But suddenly there Come a Light, and suddenly a stroke that humbled him, and suddenly a voice,
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and suddainly a hand that led him to Damascus. After God had laid hold upon him, he never gave him over, till he had accomplished his purpose in him.
and suddenly a hand that led him to Damascus. After God had laid hold upon him, he never gave him over, till he had accomplished his purpose in him.
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Whether this grace, which God presents so, be resistible or no, whether man be not perverse enough to resist this grace,
Whither this grace, which God presents so, be resistible or no, whither man be not perverse enough to resist this grace,
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why should any perverse or ungracious man dispute? Hath any man felt a tentation so strong upon himself,
why should any perverse or ungracious man dispute? Hath any man felt a tentation so strong upon himself,
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but that he could have given another man reason enough to have kept him from yeilding to that tentation? Hath any man felt the grace of God work so upon him at any time,
but that he could have given Another man reason enough to have kept him from yielding to that tentation? Hath any man felt the grace of God work so upon him At any time,
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as that he hath concurred fully, intirely with that grace, without any resistance, any slackness? Now fashions in men, make us doubt new manners;
as that he hath concurred Fully, entirely with that grace, without any resistance, any slackness? Now fashions in men, make us doubt new manners;
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and new terms in Divinity were ever suspicious in the Church of God, that new Doctrines were hid under them.
and new terms in Divinity were ever suspicious in the Church of God, that new Doctrines were hid under them.
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Resistibility, and Irresistibility of grace, which is every Artificers wearing now, was a stuff that our Fathers wore not, a language that pure antiquity spake not. They knew Gods ordinary proceeding.Resistibility, and Irresistibility of grace, which is every Artificers wearing now, was a stuff that our Father's wore not, a language that pure antiquity spoke not. They knew God's ordinary proceeding.
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They knew his Common Law, and they knew his Chancery. They knew his chief Justice Moses, that denounced his Judgements upon transgressors of the Law;
They knew his Common Law, and they knew his Chancery. They knew his chief justice Moses, that denounced his Judgments upon transgressors of the Law;
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and they knew his Chancellor Christ Jesus, into whose hands he had put all Judgements, to mitigate the rigor and condemnation of the Law.
and they knew his Chancellor christ jesus, into whose hands he had put all Judgments, to mitigate the rigor and condemnation of the Law.
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They knew Gods law, and his Chancery:
They knew God's law, and his Chancery:
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But for Gods prerogative, what he could do of his absolute power, they knew Gods pleasure, Nolumus disputari: It should scarce be disputed of in Schools, much less serv'd in every popular pulpit to curious and itching ears;
But for God's prerogative, what he could do of his absolute power, they knew God's pleasure, Nolumus disputari: It should scarce be disputed of in Schools, much less served in every popular pulpit to curious and itching ears;
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least of all made table-talke, and houshold-discourse.
least of all made Table talk, and houshold-discourse.
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Christ promises to come to the door, and to knock at the door, and to stand at the door,
christ promises to come to the door, and to knock At the door, and to stand At the door,
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and to enter if any man open; but he does not say, he will break open the door:
and to enter if any man open; but he does not say, he will break open the door:
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it was not his pleasure to express such an earnestness, such an Irresistibility in his grace, so.
it was not his pleasure to express such an earnestness, such an Irresistibility in his grace, so.
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Let us cheerfully rely upon that; His purpose shall not be frustrated; his ends shall not be prevented;
Let us cheerfully rely upon that; His purpose shall not be frustrated; his ends shall not be prevented;
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his ways shall not be precluded:
his ways shall not be precluded:
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But the depth of the goodness of God, how much good God can do for man;
But the depth of the Goodness of God, how much good God can do for man;
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yea the depth of the illness of man, how much ill man can do against God, are such seas,
yea the depth of the illness of man, how much ill man can do against God, Are such Seas,
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as, if it be not impossible, at least it is impertinent, to go about to sound them.
as, if it be not impossible, At least it is impertinent, to go about to found them.
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Now, what God hath done, and will do for the most haynous offenders, we consider in this man:
Now, what God hath done, and will do for the most heinous offenders, we Consider in this man:
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First, as he was execrable to men, a Thief; and then, as he execrated God, a Blasphemer.
First, as he was execrable to men, a Thief; and then, as he execrated God, a Blasphemer.
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Now this Thief is ordinarily taken, and so, in all probability, likely to have been a bloody thiefe, a Murderer:
Now this Thief is ordinarily taken, and so, in all probability, likely to have been a bloody thief, a Murderer:
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for, for theft onely, their laws did not provide so severe an execution as hanging upon the Cross.
for, for theft only, their laws did not provide so severe an execution as hanging upon the Cross.
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We finde that Judas, who was a thief, made it a law upon himself, by executing himself, to hang a thief;
We find that Judas, who was a thief, made it a law upon himself, by executing himself, to hang a thief;
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but it was not the ordinary justice of that countrey.
but it was not the ordinary Justice of that country.
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First, then, he had been an enemy to the well-being of mankinde, by injuring the possession,
First, then, he had been an enemy to the well-being of mankind, by injuring the possession,
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and the propriety, which men have justly in their goods, as he was a thief;
and the propriety, which men have justly in their goods, as he was a thief;
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and he had been an enemy to the very being of mankinde, if he were a Murderer.
and he had been an enemy to the very being of mankind, if he were a Murderer.
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And certainly, the sin of theft alone would be an execrable, a detestable sin to us all,
And Certainly, the since of theft alone would be an execrable, a detestable since to us all,
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but that it is true of us all, Si videbas furem, currebas cum eo: we see that all men are theeves in their kindes, in their courses;
but that it is true of us all, Si videbas Furem, Currebas cum eo: we see that all men Are thieves in their Kinds, in their courses;
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but yet we know, that we our selves are so too.
but yet we know, that we our selves Are so too.
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We may have heard of Princes that have put down Stewes, and executed severe Lawes against Licentiousness;
We may have herd of Princes that have put down Stews, and executed severe Laws against Licentiousness;
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but that may have been to bring all the Licentiousness of the City into the Court.
but that may have been to bring all the Licentiousness of the city into the Court.
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We may have heard Sermons against Usury; and this may have been, that they themselves might put out their money the better.
We may have herd Sermons against Usury; and this may have been, that they themselves might put out their money the better.
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We may cry out against Theft, that we may steale the safelier. For we steale our preferment, if we bring no labour, nor learning to the Service;
We may cry out against Theft, that we may steal the safelier. For we steal our preferment, if we bring no labour, nor learning to the Service;
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and we steale our Learning, if we forsake the Fountaines, and the Fathers, and the Schooles,
and we steal our Learning, if we forsake the Fountains, and the Father's, and the Schools,
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and deale upon Rhapsoders, and Common placers, and Method-mongers. Let him that is without sin, cast the first stone;
and deal upon Rhapsoders, and Common placers, and Method-mongers. Let him that is without since, cast the First stone;
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let him that hath stolne nothing, apprehend the thief:
let him that hath stolen nothing, apprehend the thief:
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rather, let him that hath done nothing but steale, apprehend the thief, and present himself there, where this thief found mercy, at the Crosse of Christ.
rather, let him that hath done nothing but steal, apprehend the thief, and present himself there, where this thief found mercy, At the Cross of christ.
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Every man hath a sop in his mouth;
Every man hath a sop in his Mouth;
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his own robberies will not let him complain of the theft of excessive Fees in all professions;
his own robberies will not let him complain of the theft of excessive Fees in all professions;
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of the theft of preventing other mens merit with their money; (which is a robbing of others,
of the theft of preventing other men's merit with their money; (which is a robbing of Others,
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and themselves too;) of the theft of stealing Affections, by unchaste sollicitations;
and themselves too;) of the theft of stealing Affections, by unchaste solicitations;
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or of the great theft of stealing of Hearts from Princes, and Souls from God, by insinuations of Treason,
or of the great theft of stealing of Hearts from Princes, and Souls from God, by insinuations of Treason,
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and Superstition, in a corrupt Religion in every corner.
and Superstition, in a corrupt Religion in every corner.
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No man dares complain of others thefts, because every man is felo de se; not onely that himself hath stolne,
No man dares complain of Others thefts, Because every man is Fellow de se; not only that himself hath stolen,
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but that he hath stolne away himself. Yea, he is Homicida sui, a Murderer of himself.
but that he hath stolen away himself. Yea, he is Homicide sui, a Murderer of himself.
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Omnis peccator homicida, Every sinner is a Murderer.Omnis peccator Homicide, Every sinner is a Murderer.
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Quaeris quem Occiderit? doth he plead Not guilty, or doth he put me to prove whom he hath murdered? Si quid ad Elogii ambitionem faciat, non inimicum, non extraneum, sed seipsum. Quaeris Whom Occiderit? does he plead Not guilty, or does he put me to prove whom he hath murdered? Si quid ad Elogii ambitionem Faciat, non Inimicum, non extraneum, sed seipsum.
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It he think it an honor to him, let him know, it is not an enemy, it is not a stranger, that he hath murdered,
It he think it an honour to him, let him know, it is not an enemy, it is not a stranger, that he hath murdered,
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but himself, and his own soul. And such a Thief, such a Murderer was this; but not onely such, but a publick Malefactor too; and so execrable to men: which is his first Indisposition. He had also execrated God; he had reviled Christ.
but himself, and his own soul. And such a Thief, such a Murderer was this; but not only such, but a public Malefactor too; and so execrable to men: which is his First Indisposition. He had also execrated God; he had reviled christ.
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This Evangelist Saint Luke does not say so, that both the Theeves reviled Christ:
This Evangelist Saint Lycia does not say so, that both the Thieves reviled christ:
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but that acquits not this thiefe, that Saint Luke does not say't, no more then it acquits them both, that S. John does not say, that either of them reviled Christ.
but that acquits not this thief, that Saint Lycia does not say't, no more then it acquits them both, that S. John does not say, that either of them reviled christ.
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And then both the other Evangelists, Saint Matthew and Saint Mark, charge them both with it.
And then both the other Evangelists, Saint Matthew and Saint Mark, charge them both with it.
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The same (that is, those reviling words which others had used) the theeves that were crucified cast in his teeth. The same (that is, those reviling words which Others had used) the thieves that were Crucified cast in his teeth.
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And, they also that were crucified with him, reviled him. Athanasius in his Sermon Contra omnes haereses, makes no doubt of it:
And, they also that were Crucified with him, reviled him. Athanasius in his Sermon Contra omnes Heresies, makes no doubt of it:
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Duo Latrones; altero execrante, altero dicente, quid execramur? One Thief said to the other,Duo Latrones; altero execrante, altero Dissent, quid execramur? One Thief said to the other,
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Why doe we revile Christ? so that de facto, he imputes it to them both; both did it.
Why do we revile christ? so that de facto, he imputes it to them both; both did it.
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Origen sayes, Conveniens est, inprimis ambos blasphemasse; Origen Says, Conveniens est, inprimis ambos blasphemasse;
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not onely that that is the most convenient Exposition, but that it was the most convenient way to God,
not only that that is the most convenient Exposition, but that it was the most convenient Way to God,
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for expressing Mercy, and Justice too, that both should have reviled him. Origen admits a conveniency in it.
for expressing Mercy, and justice too, that both should have reviled him. Origen admits a conveniency in it.
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Chrysostome implyes a necessity, Ne quis composito rem factam putaret: Chrysostom Implies a necessity, Ne quis composito remembering factam putaret:
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lest the world should think it a plot, and that this Thief had been well disposed and affected towards Christ before,
lest the world should think it a plot, and that this Thief had been well disposed and affected towards christ before,
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therefore, sayes he, first he declares himself to be his enemy, in reviling him, and then was suddainly reconciled unto him.
Therefore, Says he, First he declares himself to be his enemy, in reviling him, and then was suddenly reconciled unto him.
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Hilary raises and builds a great point of Divinity upon it; Hilary raises and builds a great point of Divinity upon it;
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that since both the Theeves, of which one was elect to salvation, did upbraid Christ with the ignominy of the Crosse, Universis etiam fidelibus scandalum Crucis futurum ostendit:
that since both the Thieves, of which one was elect to salvation, did upbraid christ with the ignominy of the Cross, Universis etiam fidelibus scandalum Crucis Future ostendit:
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This shews, sayes he, that even the faithfull and elect servants of God, may be shak'd,
This shows, Says he, that even the faithful and elect Servants of God, may be shaked,
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and scandalized, and fall away for a time, in the time of persecution. He raises positive and literall Doctrine.
and scandalized, and fallen away for a time, in the time of persecution. He raises positive and literal Doctrine.
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And Theophylact raises mystical and figurative Doctrine out of it; Duo latrones figura Gentilium & Judaeorum:
And Theophylact raises mystical and figurative Doctrine out of it; Duo Latrones figura Gentilium & Judaeorum:
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both Jewes and Gentiles did reproach Christ, Sicut & primo ambo latrones improperabant, as at first both the Theeves that were crucified did.
both Jews and Gentiles did reproach christ, Sicut & primo ambo Latrones improperabant, as At First both the Thieves that were Crucified did.
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S. Hierome inclines to admit a figure in S. Matthews words: and he saith, that S. Matthew imputes that to both, which was spoken by one: S. Jerome inclines to admit a figure in S. Matthews words: and he Says, that S. Matthew imputes that to both, which was spoken by one:
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But S. Hierom had no use of a figure here; for himselfe sayes, that Matthew, which imputes this to both;
But S. Hieronymus had no use of a figure Here; for himself Says, that Matthew, which imputes this to both;
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and Luke, which imputes it to one, differ not: for, saith he, both reviled Christ at first;
and Lycia, which imputes it to one, differ not: for, Says he, both reviled christ At First;
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and then, one, Visis miraculis credidit, upon the evidence of Christs Miracles, changed his mind, and believed in him.
and then, one, Visits miraculis credidit, upon the evidence of Christ Miracles, changed his mind, and believed in him.
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Onely S. Augustine is confident in it, that this Thief never reviled Christ;
Only S. Augustine is confident in it, that this Thief never reviled christ;
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but thinks, that that phrase of Matthew, and of Mark, who impute it to both, is no more,
but thinks, that that phrase of Matthew, and of Mark, who impute it to both, is no more,
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but as if one should say, Rusticani insultant; mean men, base men, do triumph over me:
but as if one should say, Rusticani insultant; mean men, base men, do triumph over me:
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which, says he, might be said, if any one such person did so. Now, this might be true, if it had been said, Theeves and Malefactors reviled Christ:
which, Says he, might be said, if any one such person did so. Now, this might be true, if it had been said, Thieves and Malefactors reviled christ:
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But, when it is expresly said, The Theeves that were crucified, I take it to be a way of deriving the greater comfort upon us,
But, when it is expressly said, The Thieves that were Crucified, I take it to be a Way of deriving the greater Comfort upon us,
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and the greater glory upon Christ, and the greater assurance upon the Prisoner, to leave him to the mercy of God, rather then to the wit of Man;
and the greater glory upon christ, and the greater assurance upon the Prisoner, to leave him to the mercy of God, rather then to the wit of Man;
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and rather to suffer Christ Jesus to pardon him, being guilty, then to dispute for his innocence.
and rather to suffer christ jesus to pardon him, being guilty, then to dispute for his innocence.
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For, perchance, we shall lack an example of a notorious Blasphemer, and reviler of Christ, to be effectually converted to salvation (of which example, considering how our times abound and overflow with this sin, we stand much in need) except this thief be our example;
For, perchance, we shall lack an Exampl of a notorious Blasphemer, and reviler of christ, to be effectually converted to salvation (of which Exampl, considering how our times abound and overflow with this since, we stand much in need) except this thief be our Exampl;
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that though he were execrable to men, and execrated God, yet Christ Jesus took him into those bowels which he had ripp'd up,
that though he were execrable to men, and execrated God, yet christ jesus took him into those bowels which he had ripped up,
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and into those wounds which he had opened wider by his execrations, and had mercy upon him, and buried him in them.
and into those wounds which he had opened wider by his execrations, and had mercy upon him, and buried him in them.
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And this was his second Indisposition. Now, for the speed and powerfull working of this Grace, to his Conversion;
And this was his second Indisposition. Now, for the speed and powerful working of this Grace, to his Conversion;
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we must not insist long upon it, lest we be longer in expressing it, then it was in doing.
we must not insist long upon it, lest we be longer in expressing it, then it was in doing.
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We have no impression, no direction of the time, when his conversion was wrought. None of the Evangelists mention when nor how it was done:
We have no impression, no direction of the time, when his conversion was wrought. None of the Evangelists mention when nor how it was done:
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None, but this Evangelist, that it was done at all. But he mentions it in the clearest and safest demonstration of all;
None, but this Evangelist, that it was done At all. But he mentions it in the Clearest and Safest demonstration of all;
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that is, in the effects of his conversion, his desire to convert others. And therefore we may discerne, Impetum Gratiae, in impetu poenitentis:
that is, in the effects of his conversion, his desire to convert Others. And Therefore we may discern, Impetum Gratiae, in impetu poenitentis:
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the force, the vehemence of Gods grace, in the vehemence of his zeale. Christ himself was silent, when this thief reviled him:
the force, the vehemence of God's grace, in the vehemence of his zeal. christ himself was silent, when this thief reviled him:
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and yet this thief comes presently to a zealous impatience, he cannot hear his companion revile.
and yet this thief comes presently to a zealous impatience, he cannot hear his Companion revile.
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Christ had estated his Apostles in heaven;
christ had estated his Apostles in heaven;
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he had given them Reversions of Judiciary places in heaven, twelve Seats, to judge the twelve Tribes:
he had given them Reversions of Judiciary places in heaven, twelve Seats, to judge the twelve Tribes:
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and yet Facit fides innocentes Latrones, facit perfidia Apostolos criminosos: he infuses so much faith into this thief, as justifies him;
and yet Facit fides innocentes Latrones, facit perfidia Apostles criminosos: he infuses so much faith into this thief, as Justifies him;
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and leaves his Apostles so far to their infirmity, as endangers them.
and leaves his Apostles so Far to their infirmity, as endangers them.
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To the chief of these Apostles (in some services) to Peter himself, he sayes, Whither I go, thou canst not follow me now;
To the chief of these Apostles (in Some services) to Peter himself, he Says, Whither I go, thou Canst not follow me now;
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and to this thief he sayes, Hodie mecum eris, This day shalt thou be with me in Paradise.
and to this thief he Says, Hodie mecum eris, This day shalt thou be with me in Paradise.
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So soon did he bring this thief, Cui damnari ad tempus expedivit, that had a good bargain of death, that scap'd by being condemned,
So soon did he bring this thief, Cui damnari ad Tempus expedivit, that had a good bargain of death, that scaped by being condemned,
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and was the better, and longer liv'd for being hang'd; (for he was thereby, Collega Martyrii, and particeps Regni, partaker of Christs Martyrdome, and partner of his Kingdome;
and was the better, and longer lived for being hanged; (for he was thereby, Colleague Martyr, and particeps Regni, partaker of Christ Martyrdom, and partner of his Kingdom;
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he brought him so soon to that height of faith, that even in that low state upon the Cross, he prayed for a spiritual Kingdom:
he brought him so soon to that height of faith, that even in that low state upon the Cross, he prayed for a spiritual Kingdom:
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whereas the Apostles themselves, in that exaltation, when Christ was ascending, talk'd to him of a temporall Kingdome.
whereas the Apostles themselves, in that exaltation, when christ was ascending, talked to him of a temporal Kingdom.
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He came to know those Wounds which were in Christs Body, Non esse Christi, sed Latronis, & amare caepit;
He Come to know those Wounds which were in Christ Body, Non esse Christ, sed Latronis, & amare Capet;
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then he began to love him perfectly, when he found his own wounds in the body of his Saviour.
then he began to love him perfectly, when he found his own wounds in the body of his Saviour.
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So he came to declare perfect faith, in professing Christs innocence, This man hath done nothing;
So he Come to declare perfect faith, in professing Christ innocence, This man hath done nothing;
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and perfect Hope, in the Momento Mei, Remember me in thy Kingdome; and perfect Charity, in this increpation and rebuking of his companion.
and perfect Hope, in the Momento Mei, remember me in thy Kingdom; and perfect Charity, in this increpation and rebuking of his Companion.
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He was, as S. Augustine sayes, Latro Laudabilis & miraculis; such a thief as deserved praise, and afforded wonder: He was, as S. Augustine Says, Latro Laudabilis & miraculis; such a thief as deserved praise, and afforded wonder:
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but the best is the last, that he was imitabilis; that he hath done nothing,
but the best is the last, that he was imitabilis; that he hath done nothing,
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but that we may do so too, if we will apprehend that grace that he did.
but that we may do so too, if we will apprehend that grace that he did.
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Assumamus vocem Latronis, si non volumus esse Latrones: Assumamus vocem Latronis, si non volumus esse Latrones:
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If we will not steal our selves out of the number, to whom God offers his saving grace.
If we will not steal our selves out of the number, to whom God offers his Saving grace.
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Ut sedeamus a dextris, pendeamus a dextris; let us be content to suffer, but to suffer in the right.Ut sedeamus a dextris, pendeamus a dextris; let us be content to suffer, but to suffer in the right.
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Suffering as Malefactors, is somewhat too much on the left hand; though even that suffering do bring many to the right hand too.
Suffering as Malefactors, is somewhat too much on the left hand; though even that suffering do bring many to the right hand too.
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But suffering for Schisme in pretence of Zeal, suffering for Treason in pretence of Religion;
But suffering for Schism in pretence of Zeal, suffering for Treason in pretence of Religion;
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this is both to turn out of this world on the left hand, and to remain on that hand for ever after in the world to come.
this is both to turn out of this world on the left hand, and to remain on that hand for ever After in the world to come.
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This thief hung on the right hand, and was suddenly made a Confessor for himself, a Martyr to witnesse for Christ, a Doctor to preach to his fellow.
This thief hung on the right hand, and was suddenly made a Confessor for himself, a Martyr to witness for christ, a Doctor to preach to his fellow.
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If the favour of a Prince can make a man a Doctor, per saltum, much more the mercy of Christ Jesus, which gives the Sufficiency as well as the Title:
If the favour of a Prince can make a man a Doctor, per saltum, much more the mercy of christ jesus, which gives the Sufficiency as well as the Title:
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as he did in this Thief, this new Doctor, whose Doctrine it self is our next consideration.
as he did in this Thief, this new Doctor, whose Doctrine it self is our next consideration.
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This doctrine was the fear of God, which was a pregnant and a plentiful common place for him to preach upon. This Doctrine was the Fear of God, which was a pregnant and a plentiful Common place for him to preach upon.
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And upon such an occasion, and such abundance of matter, we have here one example of an extemporal Sermon; This Thief had premeditated nothing.
And upon such an occasion, and such abundance of matter, we have Here one Exampl of an extemporal Sermon; This Thief had premeditated nothing.
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But he is no more a precedent for extemporal preaching, then he is for stealing. He was a Thief before, and he was an extemporal preacher at last:
But he is no more a precedent for extemporal preaching, then he is for stealing. He was a Thief before, and he was an extemporal preacher At last:
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But he teaches no body else to be either.
But he Teaches no body Else to be either.
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It is true, that if we consider the Sermons of the Ancient Fathers, we shall finde some impressions, some examples of suddain and unpremeditated Sermons.
It is true, that if we Consider the Sermons of the Ancient Father's, we shall find Some impressions, Some Examples of sudden and unpremeditated Sermons.
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Saint Augustine some times eases himself upon so long Texts, as needed no great preparation, no great study;
Saint Augustine Some times eases himself upon so long Texts, as needed no great preparation, no great study;
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for a meer paraphrase upon this Text, was enough for all his hour, when he took both Epistle and Gospel, and Psalm of the day for his Text. We may see often in S. Bern. (Heri diximus, and Hesterno die fecimus mentionem) that he preached divers days together.
for a mere Paraphrase upon this Text, was enough for all his hour, when he took both Epistle and Gospel, and Psalm of the day for his Text. We may see often in S. Bern. (Heri Diximus, and Hesterno die We have done mentionem) that he preached diverse days together.
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In the second of those Sermons of Saint Basil, which were upon the beginning of Genesis, it seems that Basil preached twice in a day;
In the second of those Sermons of Saint Basil, which were upon the beginning of Genesis, it seems that Basil preached twice in a day;
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and in his Sermon de Baptismo, it seemes that he trusted upon the Holy Ghost, and his present inspiration:
and in his Sermon de Baptismo, it seems that he trusted upon the Holy Ghost, and his present inspiration:
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Loquemar prout Sermo nobis dabitur in apertione oris: Loquemar prout Sermon nobis dabitur in apertione oris:
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I intend to speak so, as the Holy Ghost shall give me utterance for the present.
I intend to speak so, as the Holy Ghost shall give me utterance for the present.
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But as S. Augustine says in another case, Da mihi Paulum; so Da mihi Basilios, and Augustinos; bring such preachers as Basil and Augustine were,
But as S. Augustine Says in Another case, Dam mihi Paulum; so Dam mihi Basilios, and Augustines; bring such Preachers as Basil and Augustine were,
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and let them preach as often as they will; and let every man whose calling it is, preach as often as he can;
and let them preach as often as they will; and let every man whose calling it is, preach as often as he can;
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but let him not think that he can preach as often as he can speak.
but let him not think that he can preach as often as he can speak.
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An inordinate opinion of purity, brought some men to keep two Sabbaths a week, and others two Lents every year;
an inordinate opinion of purity, brought Some men to keep two Sabbaths a Week, and Others two Lents every year;
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and an opinion of a necessity of two Sermons every Sabbath, and two hours every Sermon, may bring them to an opinion, that the sanctifying of the Sabbath consists in the patience of hearing.
and an opinion of a necessity of two Sermons every Sabbath, and two hours every Sermon, may bring them to an opinion, that the sanctifying of the Sabbath consists in the patience of hearing.
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Here was an extemporal Sermon, but a short one: he preaches nothing but the fear of God.
Here was an extemporal Sermon, but a short one: he Preaches nothing but the Fear of God.
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It is not De arcanis Imperii, matter of State: nor De arcanis Dei, of the unrevealed decrees of God.
It is not De Arcanis Imperii, matter of State: nor De Arcanis Dei, of the unrevealed decrees of God.
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The Thief does not say to Christ, Perage quod decreveris; Thou hast decreed my conversion,
The Thief does not say to christ, Perage quod decreveris; Thou hast decreed my conversion,
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and therefore that decree must be executed, that must necessarily be performed, which thou hadst determined in thy Kingdom before thou camest from thence;
and Therefore that Decree must be executed, that must necessarily be performed, which thou Hadst determined in thy Kingdom before thou camest from thence;
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but he says, Memento mei, cum veneris;
but he Says, Memento mei, cum veneris;
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Take such a care of me, for my salvation, and preservation, and perseverance, as that I may follow thee into that Kingdom, into which thou art now going;
Take such a care of me, for my salvation, and preservation, and perseverance, as that I may follow thee into that Kingdom, into which thou art now going;
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for our salvation is opened to us in that way, which Christ hath opened by his death:
for our salvation is opened to us in that Way, which christ hath opened by his death:
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and without him, we understand no assurance of election; without his second going into his Kingdome, we know nothing of that which he did, before he came from thence.
and without him, we understand no assurance of election; without his second going into his Kingdom, we know nothing of that which he did, before he Come from thence.
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This is then the fear of God, which those royall Doctors of the old Testament, David and Solomon, both preached,
This is then the Fear of God, which those royal Doctors of the old Testament, David and Solomon, both preached,
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and which this Primitive Doctor of the Primitive Church, this new Convertite preached too, That no man may be so secure in his election,
and which this Primitive Doctor of the Primitive Church, this new Convertite preached too, That no man may be so secure in his election,
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as to forbear to work out his salvation with fear and trembling:
as to forbear to work out his salvation with Fear and trembling:
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for God saves no man against his will, nor any man that thinks himself beholding for nothing, after the first decree.
for God saves no man against his will, nor any man that thinks himself beholding for nothing, After the First Decree.
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There is a name of force, of violence, of necessity attributed to a God, which is Mauzzim: but it is the name of an Idol, not of a true God. There is a name of force, of violence, of necessity attributed to a God, which is Mauzzim: but it is the name of an Idol, not of a true God.
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The name of the true God is Dominus tzebaoth, the Lord of Hosts; a name of power, but not of force.
The name of the true God is Dominus Tzebaoth, the Lord of Hosts; a name of power, but not of force.
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There is a fear belongs to him; his purposes shall certainly be executed, but regularly and orderly;
There is a Fear belongs to him; his Purposes shall Certainly be executed, but regularly and orderly;
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he will be feared, not because he forces us, imprints a necessity, a coaction upon us;
he will be feared, not Because he forces us, imprints a necessity, a coaction upon us;
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but because, if we be not led by his orderly proceeding, there he hath power to cast body and soul into hell fire;
but Because, if we be not led by his orderly proceeding, there he hath power to cast body and soul into hell fire;
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therefore he will be feared, not as a wilfull Tyrant, but as a just Judge; not as Mauzzim, the god of Violence, but as Dominus tzebaoth, the Lord of Hosts. This then is his Doctrine;
Therefore he will be feared, not as a wilful Tyrant, but as a just Judge; not as Mauzzim, the god of Violence, but as Dominus Tzebaoth, the Lord of Hosts. This then is his Doctrine;
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and what's his Auditory? He is not reserved for Courts, nor for populous Cities; it is but a poor Parish that he hath;
and what's his Auditory? He is not reserved for Courts, nor for populous Cities; it is but a poor Parish that he hath;
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and yet he thinks of no change, but means to dye there: and there he visits the poorest, the sickest, the wretchedest person, the Thief.
and yet he thinks of no change, but means to die there: and there he visits the Poorest, the sickest, the wretchedest person, the Thief.
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He had seen divers other of divers sorts, revile Christ as deeply as this Thief: They that passed by reviled him:
He had seen diverse other of diverse sorts, revile christ as deeply as this Thief: They that passed by reviled him:
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Praetereuntes, they that did not so much as consider him, reviled him. They that know not Christ, yet will blaspheme him:Praetereuntes, they that did not so much as Consider him, reviled him. They that know not christ, yet will Blaspheme him:
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if we ask them when, and where, and how, and why Christ Jesus was born, and lived, and dyed, they cannot tell it in their Creed;
if we ask them when, and where, and how, and why christ jesus was born, and lived, and died, they cannot tell it in their Creed;
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and yet they can tell it in their Oathes:
and yet they can tell it in their Oaths:
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they know nothing of his Miraculous Life, of his Humble Death, of his Bitter Passion, of the Ransome of his Blood, of the Sanctuary of his Wounds;
they know nothing of his Miraculous Life, of his Humble Death, of his Bitter Passion, of the Ransom of his Blood, of the Sanctuary of his Wounds;
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and yet his Life, and Death, and Passion, and Blood, and Wounds, is oftner in their mouthes in execrations,
and yet his Life, and Death, and Passion, and Blood, and Wounds, is oftener in their mouths in execrations,
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then in the mouth of the most religious man in his prayers. They revile Christ Praetereuntes, as they pass along:
then in the Mouth of the most religious man in his Prayers. They revile christ Praetereuntes, as they pass along:
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not onely as Origen sayes here, Non incedentes recte, blasphemant, they did not go perversly, crookedly, wilfully, and so blaspheme:
not only as Origen Says Here, Non incedentes recte, blasphemant, they did not go perversely, crookedly, wilfully, and so Blaspheme:
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nor as Hierome, Non ambulantes in vero itinere Scripturarum, blasphemant; they did not misinterpret places of Scripture, to maintaine their errours, and so blaspheme;
nor as Jerome, Non ambulantes in vero itinere Scripturarum, blasphemant; they did not misinterpret places of Scripture, to maintain their errors, and so Blaspheme;
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but they blasphemed Praetereuntes, out of negligent custome and habit; they blaspheme Christ, and never think of it;
but they blasphemed Praetereuntes, out of negligent custom and habit; they Blaspheme christ, and never think of it;
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that they may be damned obiter, by the way, collaterally, occasionately damned.
that they may be damned obiter, by the Way, collaterally, occasionately damned.
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But it was not onely they, Praetereuntes, but the people that stood, and beheld, reviled Christ too: But it was not only they, Praetereuntes, but the people that stood, and beheld, reviled christ too:
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men that doe understand Christ, even then when they dishonour him, doe dishonour him to accompany some greater persons upon whom they depend, in their errours.
men that do understand christ, even then when they dishonour him, do dishonour him to accompany Some greater Persons upon whom they depend, in their errors.
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The Priests, who should have called the Passengers, with that, Have ye no regard, all ye that passe by the way? the Scribes, who should have applyed the ancient Prophesies to the present accomplishment of them in the death of Christ:
The Priests, who should have called the Passengers, with that, Have you no regard, all you that pass by the Way? the Scribes, who should have applied the ancient prophecies to the present accomplishment of them in the death of christ:
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the Pharisees, who should have supplied their imperfect fulfilling of the Law, in that full satisfaction, the death of Christ:
the Pharisees, who should have supplied their imperfect fulfilling of the Law, in that full satisfaction, the death of christ:
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the Elders, the Rulers, the Souldiers, are all noted to have reviled Christ: they all concurre to the performance of that Prophesie in the person of Christ;
the Elders, the Rulers, the Soldiers, Are all noted to have reviled christ: they all concur to the performance of that Prophesy in the person of christ;
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and yet they will not see that the Prophesie is performed in him: All they that see me have me in derision:
and yet they will not see that the Prophesy is performed in him: All they that see me have me in derision:
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they persecute him whom thou hast smitten, and they adde unto the sorrowes of him whom thou hast wounded:
they persecute him whom thou hast smitten, and they add unto the sorrows of him whom thou hast wounded:
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Our Fathers trusted in thee, they trusted in thee, and were delivered; but I am a worm and no man, a shame to men, and the contempt of the people.
Our Father's trusted in thee, they trusted in thee, and were Delivered; but I am a worm and no man, a shame to men, and the contempt of the people.
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Pilate had lost his plot upon the people, to mollifie them towards Christ;Pilate had lost his plot upon the people, to mollify them towards christ;
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he brought him out to them, Flagellatum & illusum, scourged and scorned, thinking that that would have reduced them.
he brought him out to them, Flagellatum & illusum, scourged and scorned, thinking that that would have reduced them.
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But this Preacher leaves all the rest, either to their farther obduration, or their fitter time of repentance,
But this Preacher leaves all the rest, either to their farther obduration, or their fitter time of Repentance,
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if God had ordained any such time for them:
if God had ordained any such time for them:
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& he turns to this one, whose disposition he knew to have been like his own,
& he turns to this one, whose disposition he knew to have been like his own,
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and therefore hoped his conversion would be so too;
and Therefore hoped his conversion would be so too;
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for nothing gives the faithfull servants of God a greater encouragement that their labors shall prosper upon others,
for nothing gives the faithful Servants of God a greater encouragement that their labors shall prosper upon Others,
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then a consideration of their own case, & an acknowledgement what God hath done for their souls.
then a consideration of their own case, & an acknowledgement what God hath done for their Souls.
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When the fear of God had wrought upon himself, then he comes to his fellow, Nonne tu times? fearest not thou? First, Nonne tu? We have not that advantage over our auditory, which he had over his, to know that in every particular man, there is some reason why he should be more afraid of Gods judgements then another man.
When the Fear of God had wrought upon himself, then he comes to his fellow, Nonne tu times? Fearest not thou? First, Nonne tu? We have not that advantage over our auditory, which he had over his, to know that in every particular man, there is Some reason why he should be more afraid of God's Judgments then Another man.
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But every particular man, who is acquainted with his own history, may be such a Preacher to himself,
But every particular man, who is acquainted with his own history, may be such a Preacher to himself,
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and ask himself Nonne tu, hast not thou more reason to stand in fear of God then any other man,
and ask himself Nonne tu, hast not thou more reason to stand in Fear of God then any other man,
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for any thing that thou knowest? Knowest thou any man so deeply indebted to God,
for any thing that thou Knowest? Knowest thou any man so deeply indebted to God,
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so far behind-hand with God, so much in danger of his executions as thou art? Thou knowest not his colluctations before he fell, nor his Repentances since:
so Far behindhand with God, so much in danger of his executions as thou art? Thou Knowest not his colluctations before he fell, nor his Repentances since:
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when thou hearest S. Paul say, Quorum maximus, hadst not thou need say, Nonne tu? Dost not thou fear, who knowest more by thy self,
when thou Hearst S. Paul say, Quorum Maximus, Hadst not thou need say, Nonne tu? Dost not thou Fear, who Knowest more by thy self,
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then S. Pauls History hath told thee of S. Paul? for in all his History thou never seest any thing done by him against his conscience:
then S. Paul's History hath told thee of S. Paul? for in all his History thou never See any thing done by him against his conscience:
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and is thy case as good as that? But to this thief, this thief presses this no farther,
and is thy case as good as that? But to this thief, this thief presses this no farther,
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but this, what hope soever of future happiness in this life, by the coming of a Messias, those that stay in the world can expect, what's all that to thee, who art going out of the world? Quid mihi, sayes that man, who looked upon the Rainbow when he was ready to drown;
but this, what hope soever of future happiness in this life, by the coming of a Messias, those that stay in the world can expect, what's all that to thee, who art going out of the world? Quid mihi, Says that man, who looked upon the Rainbow when he was ready to drown;
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though God have promised not to drown the world, what's that to me, if I must drown? I must be bold to say to thee, Quid tibi? if God by his omnipotent power will uphold his Gospel in the world, he owes thee no thanks,
though God have promised not to drown the world, what's that to me, if I must drown? I must be bold to say to thee, Quid tibi? if God by his omnipotent power will uphold his Gospel in the world, he owes thee no thanks,
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if thou do nothing in thy calling towards the upholding of it.
if thou do nothing in thy calling towards the upholding of it.
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Nonne tu? Dost not thou feare, that though that stand, Gods judgement will fall upon thee for having put no hand to the staying of it?Nonne tu? Dost not thou Fear, that though that stand, God's judgement will fallen upon thee for having put no hand to the staying of it?
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Nonne tu times? It had been unreasonable to have spoken to him of the love of God first now,Nonne tu times? It had been unreasonable to have spoken to him of the love of God First now,
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when those heavy judgements were upon him. The Fear of God is alwayes the beginning of Wisdome;
when those heavy Judgments were upon him. The fear of God is always the beginning of Wisdom;
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most of all in calamity, which is properly Vehiculum timoris, the Chariot to convey, and the Seal to imprint this feare in us.
most of all in calamity, which is properly Vehiculum Fear, the Chariot to convey, and the Seal to imprint this Fear in us.
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Because I thought, surely the feare of God is not in this place; therefore I said Sarah was my sister. Because I Thought, surely the Fear of God is not in this place; Therefore I said Sarah was my sister.
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Where there is not the fear of God in great persons, other men dare not proceed clearly with them, but with disguises and Modifications:
Where there is not the Fear of God in great Persons, other men Dare not proceed clearly with them, but with disguises and Modifications:
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they dare not attribute their prosperity, and good success to the goodness of God, but must attribute it to their wisdome:
they Dare not attribute their Prosperity, and good success to the Goodness of God, but must attribute it to their Wisdom:
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they dare not attribute their crosses and ill successe to the justice of God, but must attribute it to the weakness or falshood of servants and ministers:
they Dare not attribute their Crosses and ill success to the Justice of God, but must attribute it to the weakness or falsehood of Servants and Ministers:
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where there is not this fear of God, there is no directness. Beloved, there is love enough at all hands;
where there is not this Fear of God, there is no directness. beloved, there is love enough At all hands;
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it is a loving age every where, love enough in every corner, such as it is;
it is a loving age every where, love enough in every corner, such as it is;
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but scarce any feare amongst us. Great men are above fear, no envy can reach them:
but scarce any Fear among us. Great men Are above Fear, no envy can reach them:
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Miserable men are below fear, no change can make them worse:
Miserable men Are below Fear, no change can make them Worse:
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and for persons of middle rank, and more publick feares, of plagues, of famines, or such, the abundant and over-flowing goodness of God hath so long accustomed us to miraculous deliverances, that we feare nothing,
and for Persons of middle rank, and more public fears, of plagues, of famines, or such, the abundant and overflowing Goodness of God hath so long accustomed us to miraculous Deliverances, that we Fear nothing,
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but thinke to have miracles in ordinary, and neglect ordinary remedies.
but think to have Miracles in ordinary, and neglect ordinary remedies.
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But what should this man fear now? his Glass was run out, his Bell was rung out, he was a dead man, condemned, and judged, and executed; But what should this man Fear now? his Glass was run out, his Bell was rung out, he was a dead man, condemned, and judged, and executed;
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what should he fear? In Rome, as the Vestal Virgins which dyed, were buried within the city, because they dyed innocent:
what should he Fear? In Room, as the Vestal Virgins which died, were buried within the City, Because they died innocent:
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so persons which were executed by Justice, were buryed there too, because they had satisfied the Law,
so Persons which were executed by justice, were buried there too, Because they had satisfied the Law,
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and thereby seemed to be restored to their innocence. So that condemned persons might seem least of all to feare.
and thereby seemed to be restored to their innocence. So that condemned Persons might seem least of all to Fear.
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But yet, Nonne times Deum? fearest not thou God, for all that? Have not the laws of Men, Witnesses, Judges,
But yet, Nonne times God? Fearest not thou God, for all that? Have not the laws of Men, Witnesses, Judges,
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and Executioners, all men, brought fearfull things upon thee already? and is it not a fearfull thing,
and Executioners, all men, brought fearful things upon thee already? and is it not a fearful thing,
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if all those real torments, be but Types and Figures of those greater, which God will inflict upon thee after death? How easily hath a cunning malefactor sometimes deluded and circumvented a mild Justice at home, that lives neighbourly by him,
if all those real torments, be but Types and Figures of those greater, which God will inflict upon thee After death? How Easily hath a cunning Malefactor sometime deluded and circumvented a mild justice At home, that lives neighbourly by him,
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and is almost glad to be deceived in favour of life!
and is almost glad to be deceived in favour of life!
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but how would this man be confounded, if he came to be examined at the Council-table,
but how would this man be confounded, if he Come to be examined At the Council table,
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or by the King? Omni severius quaestione a te interrogari, was said by one of the Panegyricks to one of the Roman Emperours, That it was worse then the rack, to be examined by him.
or by the King? Omni severius question a te interrogari, was said by one of the Panegyrics to one of the Roman emperors, That it was Worse then the rack, to be examined by him.
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When we come to stand naked before God, without that apparel which he made for us, without all righteousness,
When we come to stand naked before God, without that apparel which he made for us, without all righteousness,
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and without that apparell which we made for our selves; not a fig-leaf, not an excuse to cover us;
and without that apparel which we made for our selves; not a Fig leaf, not an excuse to cover us;
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if we think to deale upon his affections, he hath none; if we think to hide our sins, he was with us when we did them, and saw them:
if we think to deal upon his affections, he hath none; if we think to hide our Sins, he was with us when we did them, and saw them:
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we shall see then by his examination, that he knowes them better then we our selves.
we shall see then by his examination, that he knows them better then we our selves.
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And to this purpose, to shew Gods particular judgement upon all men, and all actions then, it is, that S. Augustine (if that Sermon which is the 130. de Tempore, be his, And to this purpose, to show God's particular judgement upon all men, and all actions then, it is, that S. Augustine (if that Sermon which is the 130. de Tempore, be his,
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for it is in the copies of Chrysostome too) reads those words thus:
for it is in the copies of Chrysostom too) reads those words thus:
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Nonne times Deum tuum? fearest not thou thy God? that if a man would go about to wrap up all in Gods generall providence (all must be as God hath appointed it) he might be brought to this particular consideration, that he is Deus tuus; not onely God of the world,Nonne times God tuum? Fearest not thou thy God? that if a man would go about to wrap up all in God's general providence (all must be as God hath appointed it) he might be brought to this particular consideration, that he is Deus Thy; not only God of the world,
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and God of mankinde, but thy God: so far thine, as he shall be thy Judge:
and God of mankind, but thy God: so Far thine, as he shall be thy Judge:
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In all senses, and to all intendments, that may make him the heavier to thee, he is thy God:
In all Senses, and to all intendments, that may make him the Heavier to thee, he is thy God:
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he shall be thy God in his severe examinations, as he is Scrutator Renum, as he searches thy reines:
he shall be thy God in his severe examinations, as he is Scrutator Renum, as he Searches thy reins:
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thy God, in putting off all respect of persons, in renouncing kindred, Mater & frater; they are of kin to him, that do his will:
thy God, in putting off all respect of Persons, in renouncing kindred, Mater & frater; they Are of kin to him, that do his will:
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and in renouncing acquaintance at the last day, Nescio vos, I know not whence you are:
and in renouncing acquaintance At the last day, Nescio vos, I know not whence you Are:
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and thy God in pronouncing judgement then, Ite maledicti, go ye accursed.
and thy God in pronouncing judgement then, Item Maledicti, go you accursed.
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He shall be still Deus tuus, thy God, till it come to Jesus tuus, till it come to the point of redemption and salvation;
He shall be still Deus Thy, thy God, till it come to jesus Thy, till it come to the point of redemption and salvation;
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he shall be thy God, but not thy Redeemer, thy Saviour.
he shall be thy God, but not thy Redeemer, thy Saviour.
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And therefore it is well urged in this place by Saint Augustine, Nonne times Deum tuum? Fearest not thou thy God?
And Therefore it is well urged in this place by Saint Augustine, Nonne times God tuum? Fearest not thou thy God?
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Especially this great calamity being actually upon thee now.
Especially this great calamity being actually upon thee now.
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Saint Peter when he would have converted Agrippa and all the company, he wishes they were all like him, in all things, Exceptis vinculis, excepting his bands. Saint Peter when he would have converted Agrippa and all the company, he wishes they were all like him, in all things, Exceptis vinculis, excepting his bans.
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This new convert deals upon his fellow with that argument, Quia in iisdem vinculis; since thou art under the same condemnation, thou shouldest have the same affections.
This new convert deals upon his fellow with that argument, Quia in iisdem vinculis; since thou art under the same condemnation, thou Shouldst have the same affections.
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Now the general condemnation, which is upon all mankind, that they must dye, this alone scarce frights any man, scarce averts any man from his purposes.
Now the general condemnation, which is upon all mankind, that they must die, this alone scarce frights any man, scarce averts any man from his Purposes.
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He that should first put to Sea in a tempest, he might easily think, it were in the nature of the Sea to be rough always.
He that should First put to Sea in a tempest, he might Easily think, it were in the nature of the Sea to be rough always.
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He that sees every Church-yard swell with the waves and billows of graves, can think it no extraordinary thing to dye,
He that sees every Churchyard swell with the waves and billows of graves, can think it no extraordinary thing to die,
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when he knows he set out in a storm, and he was born into the world upon that condition, to go out of it again.
when he knows he Set out in a storm, and he was born into the world upon that condition, to go out of it again.
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But when Nathan would work upon David, he puts him a particular case, appliable to himself;
But when Nathan would work upon David, he puts him a particular case, appliable to himself;
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and when he had drawn from him an implicite condemnation of himself, then he applies it.
and when he had drawn from him an implicit condemnation of himself, then he Applies it.
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When David had said, As the Lord liveth, the man that hath done this shall surely dye;
When David had said, As the Lord lives, the man that hath done this shall surely die;
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and Nathan upon that had said, Thou art the man: Then David came to his Peccavi coram Domino, I have sinned against the Lord;
and Nathan upon that had said, Thou art the man: Then David Come to his Peccavi coram Domino, I have sinned against the Lord;
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and Nathan to his Transtulit Dominus, The Lord hath taken away thy sin.
and Nathan to his Transtulit Dominus, The Lord hath taken away thy since.
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And so this preacher, Qui clavis confixus non habuit sensum confixum, who though he were crucified in body, had his spirit and his charity at liberty, he presses his fellow to this fear,
And so this preacher, Qui clavis confixus non Habuit sensum confixum, who though he were Crucified in body, had his Spirit and his charity At liberty, he presses his fellow to this Fear,
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therefore, because he is under a particular condemnation; not because he must dye, but because he must dye thus:
Therefore, Because he is under a particular condemnation; not Because he must die, but Because he must die thus:
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and every man may find some such particular condemnation in himself, and in his own crosses,
and every man may find Some such particular condemnation in himself, and in his own Crosses,
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if he will but read his own history in a true copy. It is sub eadem, the same condemnation.
if he will but read his own history in a true copy. It is sub Same, the same condemnation.
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If this identity be intended, in comparison with Christs condemnation, the comparison holds only in this:
If this identity be intended, in comparison with Christ condemnation, the comparison holds only in this:
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judgment is given upon you both, execution begun upon you both, both equally ignominious, equally miserable in the eye of the world:
judgement is given upon you both, execution begun upon you both, both equally ignominious, equally miserable in the eye of the world:
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why doest thou insult upon him, revile him, who art in as ill state as he? thou seest him, who (though thou knowest it not, hath other manner of assurances,
why dost thou insult upon him, revile him, who art in as ill state as he? thou See him, who (though thou Knowest it not, hath other manner of assurances,
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then thou canst have) in Agonies, in Feares, in Complaints, in Lamentations:
then thou Canst have) in Agonies, in Fears, in Complaints, in Lamentations:
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Why fearest not thou, being under the same condemnation? If this eadem condemnatio be intended in comparison of himself that speaks,
Why Fearest not thou, being under the same condemnation? If this Same condemnation be intended in comparison of himself that speaks,
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then the comparison holds only thus, Thou hast no better a life then I, thou art no farther from thy death then I;
then the comparison holds only thus, Thou hast no better a life then I, thou art no farther from thy death then I;
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and the consideration of my condemnation, hath brought me to fear God:
and the consideration of my condemnation, hath brought me to Fear God:
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why shouldst not thou feare, being under the same condemnation? especially there being no adjourning of the Court, no putting off the Sizes, no Reprieve for Execution:
why Shouldst not thou Fear, being under the same condemnation? especially there being no adjourning of the Court, no putting off the Sizes, no Reprieve for Execution:
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Thou art now under the same condemnation, the same Execution:
Thou art now under the same condemnation, the same Execution:
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why shouldst thou not fear now? why shouldst thou not go so far towards thy conversion this minute? To end all, it is all our cases;
why Shouldst thou not Fear now? why Shouldst thou not go so Far towards thy conversion this minute? To end all, it is all our cases;
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we are all under the same condemnation:
we Are all under the same condemnation:
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what condemnation? under the same as Adam, the same as Cain, the same as Sodom, the same as Judas. Quod cuiquam accidit, omnis potest;
what condemnation? under the same as Adam, the same as Cain, the same as Sodom, the same as Judas. Quod cuiquam accidit, omnis potest;
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what sin soever God hath found in any, he may finde in us;
what since soever God hath found in any, he may find in us;
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either that we have falne into it, by our misuse of his grace, or should fall into it,
either that we have fallen into it, by our misuse of his grace, or should fallen into it,
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if he should withdraw his grace. In those that are damned before, we are damned in Effigie;
if he should withdraw his grace. In those that Are damned before, we Are damned in Effigy;
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such as we are, are damned;
such as we Are, Are damned;
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and we might be, but that he which was Medius inter personas divinas, in his glory, in heaven;
and we might be, but that he which was Medius inter personas divinas, in his glory, in heaven;
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and Medius inter prophetas, in his Transfiguration in Mount Thabor; and Medius inter Latrones, in his Humiliation in this text, is Medius inter nos, in the midst of the Christian Church, in the midst of us, in this Congregation,
and Medius inter Prophets, in his Transfiguration in Mount Mount tabor; and Medius inter Latrones, in his Humiliation in this text, is Medius inter nos, in the midst of the Christian Church, in the midst of us, in this Congregation,
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& takes into his own mouth now, the words which he put into the thiefs mouth then, and more:
& Takes into his own Mouth now, the words which he put into the thieves Mouth then, and more:
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Since I have been made a man, and no man; been born, and died; since I have descended, and descended to the earth, and below the earth;
Since I have been made a man, and no man; been born, and died; since I have descended, and descended to the earth, and below the earth;
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since I have done and suffered so much to rescue you from this condemnation, Nonne timetis? will ye not fear the Lord,
since I have done and suffered so much to rescue you from this condemnation, Nonne timetis? will you not Fear the Lord,
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but choose still to be under the same condemnation?
but choose still to be under the same condemnation?
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A Lent-SERMON Preached at WHITE-HALL, February 12. 1618. SERMON II. Ezek. 33.32.
A Lent-SERMON Preached At WHITEHALL, february 12. 1618. SERMON II Ezekiel 33.32.
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And lo, thou art unto them as a very lovely Song, of one that hath a pleasant voyce,
And lo, thou art unto them as a very lovely Song, of one that hath a pleasant voice,
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and can play well on an Instrument; for they hear thy words, but they doe them not.
and can play well on an Instrument; for they hear thy words, but they do them not.
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AS there lies alwayes upon Gods Minister, a vae si non, Wo be unto me,
AS there lies always upon God's Minister, a vae si non, Woe be unto me,
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if I preach not the Gospel, if I apply not the comfortable promises of the Gospel, to all that grone under the burden of their sins;
if I preach not the Gospel, if I apply not the comfortable promises of the Gospel, to all that groan under the burden of their Sins;
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so there is Onus visionis, (which we finde mentioned in the Prophets) it was a pain, a burden to them, to be put to the denunciation of Gods heavy judgements upon the people:
so there is Onus visionis, (which we find mentioned in the prophets) it was a pain, a burden to them, to be put to the denunciation of God's heavy Judgments upon the people:
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but yet those judgements, they must denounce, as well as propose those mercies: wo be unto us, if we bind not up the broken hearted;
but yet those Judgments, they must denounce, as well as propose those Mercies: woe be unto us, if we bind not up the broken hearted;
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but wo be unto us too, if we break not that heart that is stubborn:
but woe be unto us too, if we break not that heart that is stubborn:
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wo be unto us, if we settle not, establish not the timorous and trembling, the scattered,
woe be unto us, if we settle not, establish not the timorous and trembling, the scattered,
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and fluid, and distracted soul, that cannot yet attain, intirely and intensely, and confidently and constantly, to fix it self upon the Merits and Mercies of Christ Jesus;
and fluid, and distracted soul, that cannot yet attain, entirely and intensely, and confidently and constantly, to fix it self upon the Merits and mercies of christ jesus;
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but wo be unto us much more, if we do not shake, and shiver, and throw down the refractory and rebellious soul, whose incredulity will not admit the History,
but woe be unto us much more, if we do not shake, and shiver, and throw down the refractory and rebellious soul, whose incredulity will not admit the History,
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and whose security in presumptuous sins will not admit the working and application of those Merits and Mercies which are proposed to him.
and whose security in presumptuous Sins will not admit the working and application of those Merits and mercies which Are proposed to him.
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To this purpose, therefore, God makes his Ministers speculatores; I have set thee for their watchman, saies God to this Prophet;
To this purpose, Therefore, God makes his Ministers Speculators; I have Set thee for their watchman, Says God to this Prophet;
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that so they might see and discern the highest sins of the highest persons, in the highest places:
that so they might see and discern the highest Sins of the highest Persons, in the highest places:
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they are not onely to look down towards the streets, & lanes, and alleys, and cellears,
they Are not only to look down towards the streets, & lanes, and alleys, and cellears,
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and reprehend the abuses and excesses of persons of lower quality there;
and reprehend the Abuses and Excesses of Persons of lower quality there;
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all their service lies not below staires, nor onely to look into the chamber, and reprehend the wantonnesses and licentiousnesse of both sexes there;
all their service lies not below stairs, nor only to look into the chamber, and reprehend the Wantonnesses and licentiousness of both sexes there;
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nor onely unto the house top and tarras, and reprehend the ambitious machinations and practises to get thither;
nor only unto the house top and Terrace, and reprehend the ambitious machinations and practises to get thither;
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but still they are speculatores, men placed upon a watch-tower, to look higher then all this, to look upon sins of a higher nature then these, to note and reprehend those sins, which are done so much more immediately towards God,
but still they Are Speculators, men placed upon a watchtower, to look higher then all this, to look upon Sins of a higher nature then these, to note and reprehend those Sins, which Are done so much more immediately towards God,
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as they are done upon colour and pretence of Religion:
as they Are done upon colour and pretence of Religion:
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and upon that station, upon the Execution of that Commission, is our Prophet in this Text, Thou art unto them a very lovely song, &c. for they shall heare thy words, but they do them not.
and upon that station, upon the Execution of that Commission, is our Prophet in this Text, Thou art unto them a very lovely song, etc. for they shall hear thy words, but they do them not.
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Through this whole chapter, he presents matter of that nature, either of too confident, or too diffident a behaviour towards God.
Through this Whole chapter, he presents matter of that nature, either of too confident, or too diffident a behaviour towards God.
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In the tenth verse, he reprehends their diffidence and distrust in God:
In the tenth verse, he reprehends their diffidence and distrust in God:
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This they say (sayes the Prophet) If our transgressions and our sins be upon us,
This they say (Says the Prophet) If our transgressions and our Sins be upon us,
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and we pine away in them, how should we live? How should you live? sayes the Prophet:and we pine away in them, how should we live? How should you live? Says the Prophet:
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thus you should live, by hearing what the Lord of Life hath said, As I live, saith the Lord God, I have no pleasure in the death of the wicked.
thus you should live, by hearing what the Lord of Life hath said, As I live, Says the Lord God, I have no pleasure in the death of the wicked.
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In the 25 verse he reprehends their confidence; they say, Abraham was one, and he inherited this land;
In the 25 verse he reprehends their confidence; they say, Abraham was one, and he inherited this land;
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we are many, this land is given us for our inheritance:
we Are many, this land is given us for our inheritance:
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but say unto them, sayes God to the Prophet there, You lift up your eyes to Idols,
but say unto them, Says God to the Prophet there, You lift up your eyes to Idols,
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and you shed blood, and shall you possess the land? Ye defile one anothers wife,
and you shed blood, and shall you possess the land? You defile one another's wife,
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and ye stand upon the sword, and shall ye possess the land? We were but one, and are many; 'tis true:and you stand upon the sword, and shall you possess the land? We were but one, and Are many; it's true:
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God hath testified his love, in multiplying Inhabitants, and in uniting Kingdomes;
God hath testified his love, in multiplying Inhabitants, and in uniting Kingdoms;
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but if there be a lifting up of eyes towards Idols, a declination towards an Idolatrous Religion;
but if there be a lifting up of eyes towards Idols, a declination towards an Idolatrous Religion;
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if there be a defiling of one anothers wife, and then standing upon the sword, that it must be matter of displeasure,
if there be a defiling of one another's wife, and then standing upon the sword, that it must be matter of displeasure,
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or of quarrel, if one will not betray his wife, or sister, to the lust of the greatest person;
or of quarrel, if one will not betray his wife, or sister, to the lust of the greatest person;
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shall we possess the land? shall we have a continuance of Gods blessing upon us? we shall not.
shall we possess the land? shall we have a Continuance of God's blessing upon us? we shall not.
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And as he thus represents their over-confident behaviour towards God; God is bound by his promise, and therefore we may be secure: And their over-diffident behaviour;
And as he thus represents their overconfident behaviour towards God; God is bound by his promise, and Therefore we may be secure: And their over-diffident behaviour;
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God hath begun to shew his anger upon us, & therefore there is no recovery:
God hath begun to show his anger upon us, & Therefore there is no recovery:
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he reprehends also that distemper, which ordinarily accompanies this behaviour towards God, that is, an Expostulation,
he reprehends also that distemper, which ordinarily Accompanies this behaviour towards God, that is, an Expostulation,
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and a Disputing with God, and a censuring of his actions: in the 20 ver. they come to say, The way of the Lord is not equal;
and a Disputing with God, and a censuring of his actions: in the 20 ver. they come to say, The Way of the Lord is not equal;
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that is, we know not how to deal with him, we know not where to find him;
that is, we know not how to deal with him, we know not where to find him;
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he promises Mercies, and layes Afflictions upon us; he threatens judgements upon the wicked, and yet the wicked prosper most of all;
he promises mercies, and lays Afflictions upon us; he threatens Judgments upon the wicked, and yet the wicked prosper most of all;
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The ways of the Lord are equal. The ways of the Lord Are equal.
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But, to this also God says by the Prophet, I will judge every one of you after his own ways.
But, to this also God Says by the Prophet, I will judge every one of you After his own ways.
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The ways of the Lord are unsearchable; look ye to your own ways, for according to them, shall God judge you.The ways of the Lord Are unsearchable; look you to your own ways, for according to them, shall God judge you.
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And then after these several reprehensions, this watchman raises himself to the highest pinacle of all, to discover the greatest sin of all, treason within doors, contemning of God in his own house, and in his presence;
And then After these several reprehensions, this watchman raises himself to the highest pinnacle of all, to discover the greatest since of all, treason within doors, contemning of God in his own house, and in his presence;
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that is, a coming to Church to hear the word of God preached, a pretence of cheerfulness and alacrity, in the outward service of God,
that is, a coming to Church to hear the word of God preached, a pretence of cheerfulness and alacrity, in the outward service of God,
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yea a true sense and feeling of a delight in hearing of the word;
yea a true sense and feeling of a delight in hearing of the word;
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and yet for all this, an unprofitable barrenness, and (upon the whole matter) a despiteful and a contumelious neglecting of Gods purpose and intention, in his Ordinance:
and yet for all this, an unprofitable Barrenness, and (upon the Whole matter) a despiteful and a contumelious neglecting of God's purpose and intention, in his Ordinance:
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for, Our voice is unto them but as a song to an instrument; they hear our words, but they do them not.
for, Our voice is unto them but as a song to an Instrument; they hear our words, but they do them not.
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Though then some Expositors take these words to be an increpation upon the people, that they esteemed Gods ablest Ministers, indued with the best parts, to be but as musique,
Though then Some Expositors take these words to be an increpation upon the people, that they esteemed God's Ablest Ministers, endued with the best parts, to be but as music,
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as a jest, as a song, as an entertainment;
as a jest, as a song, as an entertainment;
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that they under-valued and disesteemed the whole service of God in the function of the Ministery,
that they undervalved and disesteemed the Whole service of God in the function of the Ministry,
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and thought it either nothing, or but matter of State and Government, as a civil ordinance for civil order, and no more:
and Thought it either nothing, or but matter of State and Government, as a civil Ordinance for civil order, and no more:
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yet I take this increpation to reach to a sin of another nature;
yet I take this increpation to reach to a since of Another nature;
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that the people should attribute reverence enough, attention enough, credit enough to the preacher, and to his preachings,
that the people should attribute Reverence enough, attention enough, credit enough to the preacher, and to his preachings,
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but yet when all that is done, nothing is done: they should hear willingly, but they do nothing of that which they had heard.
but yet when all that is done, nothing is done: they should hear willingly, but they do nothing of that which they had herd.
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First then, God for his own glory promises here, that his Prophet, his Minister shall be Tuba, as is said in the beginning of this Chapter, a Trumpet, to awaken with terror.
First then, God for his own glory promises Here, that his Prophet, his Minister shall be Tuba, as is said in the beginning of this Chapter, a Trumpet, to awaken with terror.
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But then, he shall become Carmen musicum, a musical and harmonious charmer, to settle and compose the soul again in a reposed confidence,
But then, he shall become Carmen musicum, a musical and harmonious charmer, to settle and compose the soul again in a reposed confidence,
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and in a delight in God: he shall be musicum carmen, musick, harmony to the soul in his matter;
and in a delight in God: he shall be musicum carmen, music, harmony to the soul in his matter;
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he shall preach harmonious peace to the conscience: and he shall be musicum carmen, musick and harmony in his manner;
he shall preach harmonious peace to the conscience: and he shall be musicum carmen, music and harmony in his manner;
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he shall not present the messages of God rudely, barbarously, extemporally;
he shall not present the messages of God rudely, barbarously, extemporally;
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but with such meditation and preparation as appertains to so great an imployment, from such a King as God, to such a State as his Church:
but with such meditation and preparation as appertains to so great an employment, from such a King as God, to such a State as his Church:
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so he shall be musicum carmen, musicke, harmony, in re & modo, in matter and in manner:
so he shall be musicum carmen, music, harmony, in re & modo, in matter and in manner:
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And then musicum so much farther (as the text adds) as that he shall have a pleasant voice, that is, to preach first sincerely (for a preaching to serve turns and humors, cannot, at least should not please any) but then it is to preach acceptably, seasonably, with a spiritual delight, to a discreet and rectified congregation, that by the way of such a holy delight, they may receive the more profit.
And then musicum so much farther (as the text adds) as that he shall have a pleasant voice, that is, to preach First sincerely (for a preaching to serve turns and humours, cannot, At least should not please any) but then it is to preach acceptably, seasonably, with a spiritual delight, to a discreet and rectified congregation, that by the Way of such a holy delight, they may receive the more profit.
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And then he shall play well on an instrument;
And then he shall play well on an Instrument;
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which we do not take here to be the working upon the understanding and affections of the Auditory, that the congregation shall be his instrument;
which we do not take Here to be the working upon the understanding and affections of the Auditory, that the congregation shall be his Instrument;
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but as S. Basil says, Corpus hominis, Organum Dei, when the person acts that which the song says;
but as S. Basil Says, Corpus hominis, Organum Dei, when the person acts that which the song Says;
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when the words become works, this is a song to an instrument: for, as S. August. pursues the same purpose, Psallere est ex preceptis Dei agere;
when the words become works, this is a song to an Instrument: for, as S. August. pursues the same purpose, Psallere est ex preceptis Dei agere;
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to sing, and to sing to an instrument, is to perform that holy duty in action, which we speak of in discourse:
to sing, and to sing to an Instrument, is to perform that holy duty in actium, which we speak of in discourse:
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And God shall send his people preachers furnished with all these abilities, to be Tubae, Trumpets to awaken them;
And God shall send his people Preachers furnished with all these abilities, to be Tubae, Trumpets to awaken them;
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and then to be carmen musicum, to sing Gods mercies in their ears, in reverent, but yet in a diligent, and thereby a delightful manner;
and then to be carmen musicum, to sing God's Mercies in their ears, in reverend, but yet in a diligent, and thereby a delightful manner;
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and so to be musick in their preaching, and musick in their example, in a holy conversation:
and so to be music in their preaching, and music in their Exampl, in a holy Conversation:
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Eris, says God to this prophet, such a one thou shalt be, thou shalt be such a one in thy self;Eris, Says God to this Prophet, such a one thou shalt be, thou shalt be such a one in thy self;
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and then eris illis, thou shalt be so to them, to the people:
and then eris illis, thou shalt be so to them, to the people:
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To them thou shalt be Tuba, a Trumpet, Thy preaching shall awaken them, and so bring them to some sence of their sins:
To them thou shalt be Tuba, a Trumpet, Thy preaching shall awaken them, and so bring them to Some sense of their Sins:
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To them thou shalt be carmen musicum, musick and harmony;
To them thou shalt be carmen musicum, music and harmony;
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both in re, in thy matter, they shall conceive an apprehension or an offer of Gods mercy through thee;
both in re, in thy matter, they shall conceive an apprehension or an offer of God's mercy through thee;
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and in modo, in the manner; they shall confess, that thy labors work upon them, and move them, and affect them,
and in modo, in the manner; they shall confess, that thy labors work upon them, and move them, and affect them,
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and that that unpremeditated, and drowsie, and cold manner of preaching, agrees not with the dignity of Gods service:
and that that unpremeditated, and drowsy, and cold manner of preaching, agrees not with the dignity of God's service:
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they shall acknowledge (says God to this Prophet) thy pleasant voice;
they shall acknowledge (Says God to this Prophet) thy pleasant voice;
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confesse thy doctrine to be good, and confesse thy playing upon an Instrument, acknowledge thy life to be good too;
confess thy Doctrine to be good, and confess thy playing upon an Instrument, acknowledge thy life to be good too;
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for, in testimony of all this, Audient (saies the text) They shall hear this.
for, in testimony of all this, Audient (Says the text) They shall hear this.
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Now, every one that might come, does not so; businesses, nay less then businesses, vanities, keep many from hence; less then vanities, nothing;
Now, every one that might come, does not so; businesses, nay less then businesses, vanities, keep many from hence; less then vanities, nothing;
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many, that have nothing to do, yet are not here: All are not come that might come;
many, that have nothing to do, yet Are not Here: All Are not come that might come;
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nor are all that are here, come hither;
nor Are all that Are Here, come hither;
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penalty of law, observation of absences, invitation of company, affection to a particular preacher, collateral respects, draw men;
penalty of law, observation of absences, invitation of company, affection to a particular preacher, collateral respects, draw men;
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and they that are drawn so, do not come; neither do all that are come, hear; they sleep, or they talk:
and they that Are drawn so, do not come; neither do all that Are come, hear; they sleep, or they talk:
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but Audient, says our text, They shall be here, they shall come, they shall hear; they shall press to hear:
but Audient, Says our text, They shall be Here, they shall come, they shall hear; they shall press to hear:
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every one that would come, if he might sit at ease, will not be troubled for a Sermon:
every one that would come, if he might fit At ease, will not be troubled for a Sermon:
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but our case is better, Audient, they shall rise earlier then their fellows, come hither sooner, indure more pains, hearken more diligently,
but our case is better, Audient, they shall rise earlier then their Fellows, come hither sooner, endure more pains, harken more diligently,
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and conceive more delight then their fellows: Audient, they will hear:
and conceive more delight then their Fellows: Audient, they will hear:
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but then, after all (which is the height of the malediction, or increpation, Non facient, they will not do it;
but then, After all (which is the height of the malediction, or increpation, Non facient, they will not do it;
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Non facient quae dixeris, They will do nothing of that which thou hast said to them;Non facient Quae Dixers, They will do nothing of that which thou hast said to them;
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nay, non facient quae dixerunt, they will do nothing of that, which during the time of the Sermons, they had said to their own souls, they would do;
nay, non facient Quae dixerunt, they will do nothing of that, which during the time of the Sermons, they had said to their own Souls, they would do;
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so little hold shall Gods best means, and by his best instruments, take of them; They shall hear thy words, and shall not do them.
so little hold shall God's best means, and by his best Instruments, take of them; They shall hear thy words, and shall not do them.
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These then are our parts that make up this increpation: First, the Prophet shall do his part fully:
These then Are our parts that make up this increpation: First, the Prophet shall do his part Fully:
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Secondly, the people shall do some of theirs: But then lastly, they shall fail in the principal, and so make all uneffectual.
Secondly, the people shall do Some of theirs: But then lastly, they shall fail in the principal, and so make all uneffectual.
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First, God will send them Prophets that shall be Tubae, Trumpets;
First, God will send them prophets that shall be Tubae, Trumpets;
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and not onely that, but speculatores; not onely Trumpets which sound according to the measure of breath that is blown into them,
and not only that, but Speculators; not only Trumpets which found according to the measure of breath that is blown into them,
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but they themselves are the watchmen that are to sound them:
but they themselves Are the watchmen that Are to found them:
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not Trumpets to sound out what airs the occasion of the present time, or what airs the affections of great persons infuse into them;
not Trumpets to found out what airs the occasion of the present time, or what airs the affections of great Persons infuse into them;
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for so they are only Trumpets, and not Trumpetors; but God hath made them both:
for so they Are only Trumpets, and not Trumpeters; but God hath made them both:
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And, as in civil matters, Angusta innocentia est, ad legem bonum esse, That's but a narrow,
And, as in civil matters, Augusta Innocence est, ad legem bonum esse, That's but a narrow,
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but a faint honesty, to be no honester then a man must needs be, no honester then the law,
but a faint honesty, to be no Honester then a man must needs be, no Honester then the law,
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or then his bodily sickness constrains him to be;
or then his bodily sickness constrains him to be;
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so are these Trumpets short-winded Trumpets, if they sound no oftner then the Canons enjoyn them to sound;
so Are these Trumpets short-winded Trumpets, if they found no oftener then the Canonas enjoin them to found;
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for, they must preach in season and out of season:
for, they must preach in season and out of season:
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If the Canonical season be but once a month, the preaching between, is not so unseasonable,
If the Canonical season be but once a Monn, the preaching between, is not so unseasonable,
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but that it is within the Apostles precept too.
but that it is within the Apostles precept too.
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If that be done, if the watchman sound the Trumpet, says the beginning of this Chapter (when you see it is the watchman himself that sounds,
If that be done, if the watchman found the Trumpet, Says the beginning of this Chapter (when you see it is the watchman himself that sounds,
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and not another to sound him;
and not Another to found him;
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he is neither to be an instrument of others, nor is he to sound always by others,
he is neither to be an Instrument of Others, nor is he to found always by Others,
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and spare his own breath) but if the watchman do duly sound, then there is an Euge bone serve, belongs to him;
and spare his own breath) but if the watchman do duly found, then there is an Euge bone serve, belongs to him;
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Well done good and faithful servant, enter into thy Masters joy: Well done good and faithful servant, enter into thy Masters joy:
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And if he be not heard, or be not followed, then there is a vae Betsaida, a wo belonging to that City, and to that house;
And if he be not herd, or be not followed, then there is a vae Betsaida, a woe belonging to that city, and to that house;
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for, if those works had been done in Sodom, if all this preaching had been at Rome, Rome would have repented in sackcloth and ashes.
for, if those works had been done in Sodom, if all this preaching had been At Room, Room would have repented in Sackcloth and Ashes.
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I set watchmen over you, says God in another Prophet, Et dixi, Audite, I said unto you, Hearken to them: I Set watchmen over you, Says God in Another Prophet, Et I have said, Audite, I said unto you, Harken to them:
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so far God addresses himself to them, speaks personally to them, super vos, and Audite vos; I sent to you, and hear you:
so Far God Addresses himself to them, speaks personally to them, super vos, and Audite vos; I sent to you, and hear you:
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but when they would not hear, then he changes the person, Et dixerunt, says that text,
but when they would not hear, then he changes the person, Et dixerunt, Says that text,
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And they said, We will not hear: after this stubbornness, God does not so much as speak to them:
And they said, We will not hear: After this stubbornness, God does not so much as speak to them:
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it is not Dixistis, you said it; God will have no more to do with them;
it is not Dixistis, you said it; God will have no more to do with them;
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but it is Dixerunt, they said it; God speaks of them as of strangers. But this is not altogether the case in our text:
but it is Dixerunt, they said it; God speaks of them as of Strangers. But this is not altogether the case in our text:
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God shall send Prophets, Trumpets, and Trumpetors, that is, preachers of his word, and not the word of men;
God shall send prophets, Trumpets, and Trumpeters, that is, Preachers of his word, and not the word of men;
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and they shall be heard willingly too;
and they shall be herd willingly too;
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for as they are Tubae, Trumpets, so they shall be musicum carmen, acceptable musick to them that hear them.
for as they Are Tubae, Trumpets, so they shall be musicum carmen, acceptable music to them that hear them.
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They shall be so, first In re, in their matter, in the doctrine which they preach.
They shall be so, First In re, in their matter, in the Doctrine which they preach.
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The same trumpets that sound the alarm (that is, that awakens us from our security) and that sounds the Battail (that is, that puts us into a colluctation with our selves, with this world, with powers and principalities, The same trumpets that found the alarm (that is, that awakens us from our security) and that sounds the Battle (that is, that puts us into a colluctation with our selves, with this world, with Powers and principalities,
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yea into a wrastling with God himself and his Justice) the same trumpet sounds the Parle too, calls us to hearken to God in his word,
yea into a wrestling with God himself and his justice) the same trumpet sounds the parley too, calls us to harken to God in his word,
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and to speak to God in our prayers, and so to come to treaties and capitulations for peace;
and to speak to God in our Prayers, and so to come to treaties and capitulations for peace;
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and the same trumpet sounds a retreat too, that is, a safe reposing of our souls in the merit,
and the same trumpet sounds a retreat too, that is, a safe reposing of our Souls in the merit,
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and in the wounds of our Saviour Christ Jesus.
and in the wounds of our Saviour christ jesus.
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And in this voice they are musicum carmen, a love-song (as the text speaks) in proposing the love of God to man, wherein he loved him so,
And in this voice they Are musicum carmen, a love-song (as the text speaks) in proposing the love of God to man, wherein he loved him so,
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as that he gave his onely begotten Son for him.
as that he gave his only begotten Son for him.
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God made this whole world in such an uniformity, such a correspondency, such a concinnity of parts,
God made this Whole world in such an uniformity, such a correspondency, such a concinnity of parts,
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as that it was an Instrument, perfectly in tune: we may say, the trebles, the highest strings were disordered first;
as that it was an Instrument, perfectly in tune: we may say, the trebles, the highest strings were disordered First;
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the best understandings, Angels and Men, put this instrument out of tune.
the best understandings, Angels and Men, put this Instrument out of tune.
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God rectified all again, by putting in a new string, semen mulieris, the seed of the woman, the Messias: And onely by sounding that string in your ears, become we musicum carmen, true musick, true harmony, true peace to you.
God rectified all again, by putting in a new string, semen Mulieris, the seed of the woman, the Messias: And only by sounding that string in your ears, become we musicum carmen, true music, true harmony, true peace to you.
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If we shall say, that Gods first string in this instrument, was Reprobation, that Gods first intention, was,
If we shall say, that God's First string in this Instrument, was Reprobation, that God's First intention, was,
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for his glory to damn man;
for his glory to damn man;
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and that then he put in another string, of creating Man, that so he might have some body to damn;
and that then he put in Another string, of creating Man, that so he might have Some body to damn;
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and then another of enforcing him to sin, that so he might have a just cause to damne him;
and then Another of enforcing him to since, that so he might have a just cause to damn him;
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and then another, of disabling him to lay hold upon any means of recovery: there's no musick in all this, no harmony, no peace in such preaching.
and then Another, of disabling him to lay hold upon any means of recovery: there's no music in all this, no harmony, no peace in such preaching.
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But if we take this instrument, when Gods hand tun'd it the second time, in the promise of a Messias, and offer of the love & mercy of God to all that will receive it in him;
But if we take this Instrument, when God's hand tuned it the second time, in the promise of a Messias, and offer of the love & mercy of God to all that will receive it in him;
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then we are truely musicum carmen, as a love-song, when we present the love of God to you,
then we Are truly musicum carmen, as a love-song, when we present the love of God to you,
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and raise you to the love of God in Christ Jesus: for, for the musick of the Sphears, whatsoever it be, we cannot hear it;
and raise you to the love of God in christ jesus: for, for the music of the Spheres, whatsoever it be, we cannot hear it;
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for the decrees of God in heaven, we cannot say we have seen them; our musick is onely that salvation which is declared in the Gospel to all them,
for the decrees of God in heaven, we cannot say we have seen them; our music is only that salvation which is declared in the Gospel to all them,
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and to them onely, who take God by the right hand, as he delivers himself in Christ.
and to them only, who take God by the right hand, as he delivers himself in christ.
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So they shall be musick in re, in their matter, in their doctrine; and they shall be also in modo, in their manner of presenting that doctrine.
So they shall be music in re, in their matter, in their Doctrine; and they shall be also in modo, in their manner of presenting that Doctrine.
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Religion is a serious thing, but not a sullen;
Religion is a serious thing, but not a sullen;
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Religious preaching is a grave exercise, but not a sordid, not a barbarous, not a negligent.
Religious preaching is a grave exercise, but not a sordid, not a barbarous, not a negligent.
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There are not so eloquent books in the world, as the Scriptures:
There Are not so eloquent books in the world, as the Scriptures:
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Accept those names of Tropes and Figures, which the Grammarians and Rhetoricians put upon us, and we may be bold to say, that in all their Authors, Greek and Latin, we cannot finde so high,
Accept those names of Tropes and Figures, which the Grammarians and Rhetoricians put upon us, and we may be bold to say, that in all their Authors, Greek and Latin, we cannot find so high,
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and so lively examples, of those Tropes, and those Figures, as we may in the Scriptures:
and so lively Examples, of those Tropes, and those Figures, as we may in the Scriptures:
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whatsoever hath justly delighted any man in any mans writings, is exceeded in the Scriptures. The style of the Scriptures is a diligent, and an artificial style;
whatsoever hath justly delighted any man in any men writings, is exceeded in the Scriptures. The style of the Scriptures is a diligent, and an artificial style;
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and a great part thereof in a musical, in a metrical, in a measured composition, in verse.
and a great part thereof in a musical, in a metrical, in a measured composition, in verse.
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The greatest mystery of our Religion, indeed the whole body of our Religion, the coming,
The greatest mystery of our Religion, indeed the Whole body of our Religion, the coming,
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and the Kingdome of a Messias, of a Saviour, of Christ, is conveyed in a Song, in the third chapt.
and the Kingdom of a Messias, of a Saviour, of christ, is conveyed in a Song, in the third Chapter.
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of Habakkuk: and therefore the Jews say, that that Song cannot yet be understood, because they say the Messiah is not yet come.
of Habakkuk: and Therefore the jews say, that that Song cannot yet be understood, Because they say the Messiah is not yet come.
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His greatest work, when he was come, which was his union and marriage with the Church,
His greatest work, when he was come, which was his Union and marriage with the Church,
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and with our souls, he hath also delivered in a piece of a curious frame, Solomons Song of Songs.
and with our Souls, he hath also Delivered in a piece of a curious frame, Solomons Song of Songs.
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And so likewise, long before, when God had given all the Law, he provided, as himself sayes, a safer way, which was to give them a heavenly Song of his owne making:
And so likewise, long before, when God had given all the Law, he provided, as himself Says, a safer Way, which was to give them a heavenly Song of his own making:
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for that Song, he sayes there, he was sure they would remember.
for that Song, he Says there, he was sure they would Remember.
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So the Holy Ghost hath spoken in those Instruments, whom he chose for the penning of the Scriptures, So the Holy Ghost hath spoken in those Instruments, whom he chosen for the penning of the Scriptures,
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and so he would in those whom he sends for the preaching thereof:
and so he would in those whom he sends for the preaching thereof:
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he would put in them a care of delivering God messages, with consideration, with meditation, with preparation;
he would put in them a care of delivering God messages, with consideration, with meditation, with preparation;
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and not barbarously, not suddenly, not occasionally, not extemporarily, which might derogate from the dignity of so great a service.
and not barbarously, not suddenly, not occasionally, not extemporarily, which might derogate from the dignity of so great a service.
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That Ambassadour should open himself to a shrewd danger and surprisall, that should defer the thinking upon his Oration, till the Prince, to whom he was sent, were reading his letters of Credit:
That Ambassador should open himself to a shrewd danger and surprisal, that should defer the thinking upon his Oration, till the Prince, to whom he was sent, were reading his letters of Credit:
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And it is a late time of meditation for a Sermon, when the Psalm is singing. Loquere Domine, sayes the Prophet; speak, O Lord:
And it is a late time of meditation for a Sermon, when the Psalm is singing. Speak Domine, Says the Prophet; speak, Oh Lord:
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But it was when he was able to say, Ecce paratus, Behold I am prepared for thee to speak in me:
But it was when he was able to say, Ecce Ready, Behold I am prepared for thee to speak in me:
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If God shall be believed, to speak in us, in our ordinary Ministry, it must be,
If God shall be believed, to speak in us, in our ordinary Ministry, it must be,
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when we have, so as we can, fitted our selves, for his presence.
when we have, so as we can, fitted our selves, for his presence.
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To end this, then are we Musicum carmen in modo, musick to the soul, in the manner of our preaching,
To end this, then Are we Musicum carmen in modo, music to the soul, in the manner of our preaching,
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when in delivering points of Divinity, we content our selves with that language, and that phrase of speech, which the Holy Ghost hath expressed himself in, in the Scriptures:
when in delivering points of Divinity, we content our selves with that language, and that phrase of speech, which the Holy Ghost hath expressed himself in, in the Scriptures:
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for to delight in the new and bold termes of Hereticks, furthers the Doctrine of Hereticks too.
for to delight in the new and bold terms of Heretics, furthers the Doctrine of Heretics too.
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And then also, are we Musicum carmen, when, according to the example of men inspired by the Holy Ghost, in writing the Scriptures, we deliver the messages of God, with such diligence,
And then also, Are we Musicum carmen, when, according to the Exampl of men inspired by the Holy Ghost, in writing the Scriptures, we deliver the messages of God, with such diligence,
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and such preparation, as appertains to the dignity of that employment.
and such preparation, as appertains to the dignity of that employment.
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Now these two, to be Musick both these wayes, in matter and in manner, concur and meet in the next, which is, to have a pleasant voyce:
Now these two, to be Music both these ways, in matter and in manner, concur and meet in the next, which is, to have a pleasant voice:
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Thou art a lovely song of one that hath a pleasant voyce. First, A Voyce they must have, they must be heard:Thou art a lovely song of one that hath a pleasant voice. First, A Voice they must have, they must be herd:
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if they silence themselves, by their ignorance, or by their laziness;
if they silence themselves, by their ignorance, or by their laziness;
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if they occasion themselves to be silenced, by their contempt and contumacy, both wayes they are inexcusable;
if they occasion themselves to be silenced, by their contempt and contumacy, both ways they Are inexcusable;
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for a voyce is essentiall to them, that denominates them: John Baptist hath other great names;
for a voice is essential to them, that denominates them: John Baptist hath other great names;
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even the name of Baptist, is a great name, when we consider whom he baptized; him, who baptized the Baptist himself, and all us, in his own blood.
even the name of Baptist, is a great name, when we Consider whom he baptised; him, who baptised the Baptist himself, and all us, in his own blood.
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So is his name of Preacher, the fore-runner of Christ (for in that name he came before him, who was before the world;) so is his Propheta, that he was a Prophet,
So is his name of Preacher, the forerunner of christ (for in that name he Come before him, who was before the world;) so is his Propheta, that he was a Prophet,
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and then, more then a Prophet; and then, the greatest among the sons of women;
and then, more then a Prophet; and then, the greatest among the Sons of women;
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these were great names, but yet the name that he chose, is Vox clamantis, The voyce of him that cryes in the wilderness.
these were great names, but yet the name that he chosen, is Vox Clamantis, The voice of him that cries in the Wilderness.
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What names and titles soever we receive in the School, or in the Church, or in the State;
What names and titles soever we receive in the School, or in the Church, or in the State;
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if we lose our voice, we lose our proper name, our Christian name. But then, John Baptists name is not A voyce, Any voyce, but The voyce:
if we loose our voice, we loose our proper name, our Christian name. But then, John Baptists name is not A voice, Any voice, but The voice:
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in the Prophesie of Esay, in all the four Evangelists, constantly, The voyce. Christ is verbum, The word;
in the Prophesy of Isaiah, in all the four Evangelists, constantly, The voice. christ is verbum, The word;
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not A word, but The word: the Minister is Vox, voyce; not A voyce, but The voyce, the voyce of that word, and no other;
not A word, but The word: the Minister is Vox, voice; not A voice, but The voice, the voice of that word, and no other;
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and so, he is a pleasing voyce, because he pleases him that sent him, in a faithfull executing of his Commission,
and so, he is a pleasing voice, Because he Pleases him that sent him, in a faithful executing of his Commission,
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and speaking according to his dictate;
and speaking according to his dictate;
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and pleasing to them to whom he is sent, by bringing the Gospel of Peace and Reparation to all wounded, and scattered, and contrite Spirits.
and pleasing to them to whom he is sent, by bringing the Gospel of Peace and Reparation to all wounded, and scattered, and contrite Spirits.
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They shall be Musick both wayes, in matter, and in manner; and pleasing both wayes, to God, and to men: They shall be Music both ways, in matter, and in manner; and pleasing both ways, to God, and to men:
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but yet to none of these, except the Musick be perfect, except it be to an Instrument, that is,
but yet to none of these, except the Music be perfect, except it be to an Instrument, that is,
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as we said at first, out of S. Basil, and S. Augustine, except the Doctrine be express'd in the life too:
as we said At First, out of S. Basil, and S. Augustine, except the Doctrine be expressed in the life too:
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Who will believe me when I speak, if by my life they see I do not believe my self? how shall I be believed to speak heartily against Ambition and Bribery in temporall and civil places,
Who will believe me when I speak, if by my life they see I do not believe my self? how shall I be believed to speak heartily against Ambition and Bribery in temporal and civil places,
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if one in the Congregation be able to jogge him that sits next him, and tell him, That man offered me money for spirituall preferment? To what a dangerous scorn shall I open my selfe,
if one in the Congregation be able to jog him that sits next him, and tell him, That man offered me money for spiritual preferment? To what a dangerous scorn shall I open my self,
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and the service of God, if I shall declaime against Usury, and look him in the face that hath my money at use? One such witness in the Congregation, shall out-preach the Preacher:
and the service of God, if I shall declaim against Usury, and look him in the face that hath my money At use? One such witness in the Congregation, shall outpreach the Preacher:
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and God shall use his tongue (perchance his malice) to make the service of that Preacher uneffectual.
and God shall use his tongue (perchance his malice) to make the service of that Preacher uneffectual.
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Quam speciosi pedes Evangelicantium! sayes S. Paul, (and he sayes that out of Esay, and out of Nahum too, Quam speciosi pedes Evangelicantium! Says S. Paul, (and he Says that out of Isaiah, and out of Nahum too,
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as though the Holy Ghost had delighted himself with that phrase in expressing it) How beautifull are the feet of them that preach the Gospel!
as though the Holy Ghost had delighted himself with that phrase in expressing it) How beautiful Are the feet of them that preach the Gospel!
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Men look most to our feet, to our wayes: the power that makes men admire, may lie in our tongues;
Men look most to our feet, to our ways: the power that makes men admire, may lie in our tongues;
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but the beauty that makes men love, lies in our feet, in our actions. And so we have done with all the pieces that constitute our first part:
but the beauty that makes men love, lies in our feet, in our actions. And so we have done with all the Pieces that constitute our First part:
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God, in his promise to that Nation, prophesied upon us, that which he hath abundantly performed, a Ministry, that should first be Trumpets, and then Musick:
God, in his promise to that nation, prophesied upon us, that which he hath abundantly performed, a Ministry, that should First be Trumpets, and then Music:
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Musick, in fitting a reverent manner, to religious matter;
Music, in fitting a reverend manner, to religious matter;
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and Musick, in fitting an instrument to the voyce, that is, their Lives to their Doctrine.
and Music, in fitting an Instrument to the voice, that is, their Lives to their Doctrine.
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Eris, said God here, to this Prophet, All this thou shalt be: and that leads us into our second part.Eris, said God Here, to this Prophet, All this thou shalt be: and that leads us into our second part.
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Now, in this second part, there is more;
Now, in this second part, there is more;
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for it is not onely Eris, thou shalt be so in thy self, and as thou art employed by me;
for it is not only Eris, thou shalt be so in thy self, and as thou art employed by me;
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but Eris illis, thou shalt be so unto them, they shall receive thee for such, acknowledge thee to be such:
but Eris illis, thou shalt be so unto them, they shall receive thee for such, acknowledge thee to be such:
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God provides a great measure of ability in the Prophet, and some measure of good inclination in the people.
God provides a great measure of ability in the Prophet, and Some measure of good inclination in the people.
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Eris illis Tuba, thou shalt be to them, they shall feel thee to be a Trumpet:Eris illis Tuba, thou shalt be to them, they shall feel thee to be a Trumpet:
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they shall not say in their hearts, There is no God; they shall not say, Tush, the Lord sees us not, or he is a blind,
they shall not say in their hearts, There is no God; they shall not say, Tush, the Lord sees us not, or he is a blind,
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or an indifferent God, or, the Lord is like one of us, he loves peace, and will be at quiet;
or an indifferent God, or, the Lord is like one of us, he loves peace, and will be At quiet;
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but they shall acknowledge, that he is Dominus Exercituum, the Lord of Hosts, and that the Prophet is his Trumpet, to raise them up to a spiritual battel.
but they shall acknowledge, that he is Dominus Exercituum, the Lord of Hosts, and that the Prophet is his Trumpet, to raise them up to a spiritual battle.
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Eris illis Tuba, thou shalt be to them a Trumpet, they shall not be secure in their sins;Eris illis Tuba, thou shalt be to them a Trumpet, they shall not be secure in their Sins;
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and Eris illis carmen musicum, by thy preaching they shall come to confess, That God is a God of harmony, and not of discord;
and Eris illis carmen musicum, by thy preaching they shall come to confess, That God is a God of harmony, and not of discord;
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of order, and not of confusion; of order, and not of confusion;
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and that, as he made, so he governs all things, in weight, and number, and measure;
and that, as he made, so he governs all things, in weight, and number, and measure;
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that he hath a Succession, and a Hierarchy in his Church;
that he hath a Succession, and a Hierarchy in his Church;
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that it is a household of the Faithfull, and a Kingdome of Saints, and therefore regularly governed,
that it is a household of the Faithful, and a Kingdom of Saints, and Therefore regularly governed,
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and by order, and that in this government no man can give himself Orders, no man can baptize himselfe,
and by order, and that in this government no man can give himself Order, no man can baptise himself,
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nor give himself the Body and Blood of Christ Jesus, nor preach to himself, nor absolve himself;
nor give himself the Body and Blood of christ jesus, nor preach to himself, nor absolve himself;
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and therefore they shall come to thee, whom they shall confess to be appointed by God, to convey these graces unto them:
and Therefore they shall come to thee, whom they shall confess to be appointed by God, to convey these graces unto them:
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Eris illis carmen musicum: from thee they shall accept that musick, the orderly application of Gods mercies, by visible and outward meanes in thy Ministry in the Church.Eris illis carmen musicum: from thee they shall accept that music, the orderly application of God's Mercies, by visible and outward means in thy Ministry in the Church.
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Eris illis vox suavis, they shall confess thou preachest true Doctrine, and appliest it powerfully to their consciences;Eris illis vox Suavis, they shall confess thou Preachest true Doctrine, and appliest it powerfully to their Consciences;
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and Eris illis vox ad Citharam, thou shalt be a voyce to an Instrument; they shall acknowledge thy life to be agreeable to thy Doctrine;
and Eris illis vox ad Citharam, thou shalt be a voice to an Instrument; they shall acknowledge thy life to be agreeable to thy Doctrine;
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they shall quarrel thee, challenge thee in neither, not in Doctrine, not in Manners. Such as God appoints thee to be, Eris, thou shalt be;
they shall quarrel thee, challenge thee in neither, not in Doctrine, not in Manners. Such as God appoints thee to be, Eris, thou shalt be;
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and Eris illis, they shall respect thee as such, and reward thee as such: and they shall express that, in that which followes, Audient, they shall hear thy word.
and Eris illis, they shall respect thee as such, and reward thee as such: and they shall express that, in that which follows, Audient, they shall hear thy word.
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The worldly man, though it trouble him to hear thee, though it put thorns and brambles into his conscience,
The worldly man, though it trouble him to hear thee, though it put thorns and brambles into his conscience,
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yet though it be but to beget an opinion of holiness in others, Audiet, he will hear thee.
yet though it be but to beget an opinion of holiness in Others, Audiety, he will hear thee.
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The fashionall man, that will do as he sees great men do, if their devotion,
The fashionall man, that will do as he sees great men do, if their devotion,
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or their curiosity, or their service and attendance, draw him hither, Audiet, he will come with them, and he will hear.
or their curiosity, or their service and attendance, draw him hither, Audiety, he will come with them, and he will hear.
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He that is disaffected in his heart, to the Doctrine of our Church, rather then incur penalties of Statutes and Canons, Audiet, he will come, and hear:
He that is disaffected in his heart, to the Doctrine of our Church, rather then incur penalties of Statutes and Canonas, Audiety, he will come, and hear:
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yea, there is more then that, intended, Audient, they shall hear willingly; and more then that too, Audient, they shall hear cheerfully, desirously.
yea, there is more then that, intended, Audient, they shall hear willingly; and more then that too, Audient, they shall hear cheerfully, desirously.
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Here is none of that action which was in S. Stephens persecutors, Continuerunt aures, they withheld their eares, they withdrew themselves from hearing, they kept themselves out of distance;
Here is none of that actium which was in S. Stephen's persecutors, Continuerunt aures, they withheld their ears, they withdrew themselves from hearing, they kept themselves out of distance;
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here is no such Recusancy intended;
Here is no such Recusancy intended;
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neither is there any of their actions, Qui obturant aures, as the Psalmist sayes, the Serpent does, who (as the Fathers note often) stops one ear with laying it close to the ground, neither is there any of their actions, Qui obturant aures, as the Psalmist Says, the Serpent does, who (as the Father's note often) stops one ear with laying it close to the ground,
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and the other with covering it with his tail:
and the other with covering it with his tail:
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here is none of their action, Qui in durant, nor qui declinant; none that turneth away his ear (for even his prayer shall be an abomination, sayes Solomon; his very being here is a sin) here, in our case, in our Text, is none of these indispositions;
Here is none of their actium, Qui in durant, nor qui declinant; none that turns away his ear (for even his prayer shall be an abomination, Says Solomon; his very being Here is a since) Here, in our case, in our Text, is none of these indispositions;
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but here is a ready, a willing, and (in appearance) a religious coming to hear:
but Here is a ready, a willing, and (in appearance) a religious coming to hear:
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Expectation, Acceptation, Acclamation, Congratulation, Remuneration, in a fair proportion; we complain of no want in any of these now.
Expectation, Acceptation, Acclamation, Congratulation, Remuneration, in a fair proportion; we complain of no want in any of these now.
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Sumus, God hath authoriz'd us, and God hath exalted us, in some measure, to deliver his messages;Sumus, God hath authorized us, and God hath exalted us, in Some measure, to deliver his messages;
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and Sumus vobis, you do not deny us to be such; you do not refuse, but you receive us, and his messages by us; you do hear our words.
and Sumus vobis, you do not deny us to be such; you do not refuse, but you receive us, and his messages by us; you do hear our words.
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And that's all that belonged to our second part.
And that's all that belonged to our second part.
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Now in both these former parts, who can discern, who would suspect any foundation to be laid for an Increpation, any preparation for a Malediction or Curse? God will send good Preachers to the people, Now in both these former parts, who can discern, who would suspect any Foundation to be laid for an Increpation, any preparation for a Malediction or Curse? God will send good Preachers to the people,
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and the people shall love their preaching;
and the people shall love their preaching;
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and yet, as he said to Samuel, he will do a thing, at which, both the ears of him that hears it shall tingle.
and yet, as he said to Samuel, he will do a thing, At which, both the ears of him that hears it shall tingle.
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Now, what is that in our case? This;
Now, what is that in our case? This;
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he will aggravate their condemnation, therefore, because they have been so diligent herein, Et non fecerunt, they have done nothing of that which they have heard.
he will aggravate their condemnation, Therefore, Because they have been so diligent herein, Et non fecerunt, they have done nothing of that which they have herd.
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As our very Repentance contracts the nature of sin, if we persevere not in that holy purpose;
As our very Repentance contracts the nature of since, if we persevere not in that holy purpose;
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but, as though we had then made even with God, sin on again upon a new score:
but, as though we had then made even with God, sin on again upon a new score:
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so this hearing it self is a sin, that is, such an aggravating circumstance, as changes the very nature of the sin, to them that hear so much, and doe nothing.
so this hearing it self is a since, that is, such an aggravating circumstance, as changes the very nature of the since, to them that hear so much, and do nothing.
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This is not a preparation of that curse in Ezekiel; whether they will hear or forbear,
This is not a preparation of that curse in Ezekielem; whither they will hear or forbear,
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yet they shall know, that a Prophet hath been among them;
yet they shall know, that a Prophet hath been among them;
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that is, heare, or heare not, subsequent judgements shall bring them to see, that they might have heard:
that is, hear, or hear not, subsequent Judgments shall bring them to see, that they might have herd:
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but here God accompanies them with a stronger grace, then so; Audient, they will hear.
but Here God Accompanies them with a Stronger grace, then so; Audient, they will hear.
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There are Vipers in the Psalm that will not hear, how wisely soever the charmers charm; There Are Vipers in the Psalm that will not hear, how wisely soever the charmers charm;
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But there is a Generation of Vipers which do hear, and yet depart with none of their viperous nature: But there is a Generation of Vipers which do hear, and yet depart with none of their viperous nature:
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O generation of vipers, who hath warned you to flee from the wrath to come! sayes John Baptist, there to the Pharisees and Sadduces, that came to his baptism.Oh generation of vipers, who hath warned you to flee from the wrath to come! Says John Baptist, there to the Pharisees and Sadducees, that Come to his Baptism.
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They had apprehended Tubam, a warning, and they did come;
They had apprehended Tubam, a warning, and they did come;
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but when they were come, he found them in their Non faciunt, without any purpose of bringing forth fruits worthy of repentance.
but when they were come, he found them in their Non faciunt, without any purpose of bringing forth fruits worthy of Repentance.
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Here then is S. Paul 's Judaeus in abscondito, a Jew inwardly. Here is the true Recusant, and the true Non-conformitan; Audiunt, sed non faciunt: Here then is S. Paul is Judaeus in abscondito, a Jew inwardly. Here is the true Recusant, and the true Non-conformitan; Audiunt, sed non faciunt:
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he comes to hear, but never comes to doe; there's Recusancy:
he comes to hear, but never comes to do; there's Recusancy:
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he confesses that he hath received good instruction, but he refufes to conform himself unto it; there's Non-conformity.
he Confesses that he hath received good instruction, but he refufes to conform himself unto it; there's Nonconformity.
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First, Non facient quae dixeris, they will not doe those things which thou hast said; and yet, that's strange, since they confess thou saist true:
First, Non facient Quae Dixers, they will not do those things which thou hast said; and yet, that's strange, since they confess thou Sayest true:
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but yet that's not so strange;
but yet that's not so strange;
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for they may be Duri sermones; though it be true that we say, it may be hard,
for they may be Duri Sermons; though it be true that we say, it may be hard,
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and it may trouble them, and perchance damnifie them in their Profit, or mortifie them in their Pleasures.
and it may trouble them, and perchance damnify them in their Profit, or mortify them in their Pleasures.
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It may be we may say, that thy relapsing into a sin formerly repented, submits thee again to all the punishment due to the former sin;
It may be we may say, that thy relapsing into a since formerly repented, submits thee again to all the punishment due to the former since;
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and that's Durus sermo, a hard saying:
and that's Durus sermon, a hard saying:
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It may be we may say, that a repentance which hath all other formall parts of a true repentance,
It may be we may say, that a Repentance which hath all other formal parts of a true Repentance,
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if it reach not to all the branches, and to all the specifying differences and circumstance of thy sins,
if it reach not to all the branches, and to all the specifying differences and circumstance of thy Sins,
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so far as a diligent examination of thy conscience can carry thee, is a voyd repentance;
so Far as a diligent examination of thy conscience can carry thee, is a void Repentance;
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and that's Durus sermo, a hard saying.
and that's Durus sermon, a hard saying.
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It may be we may say, That though thou hast truly & intirely repented, though thou do leave the practice of the sin,
It may be we may say, That though thou hast truly & entirely repented, though thou do leave the practice of the since,
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yet if thou doe not also leave that which thou hast corruptly got by the wayes of that sin, the sin it selfe lies upon thee still;
yet if thou do not also leave that which thou hast corruptly god by the ways of that since, the since it self lies upon thee still;
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and that's Durus sermo, a hard saying:
and that's Durus sermon, a hard saying:
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And Christs own Disciples forsook him, and forsook him for ever, Quia durus sermo, because that which Christ said, seemed to them a hard saying. This we may say;
And Christ own Disciples forsook him, and forsook him for ever, Quia Durus sermon, Because that which christ said, seemed to them a hard saying. This we may say;
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and they may come to hear, and come to say we say true, and yet Non facient quae dixeris, never do any of that which we say, Quia duri sermones, because we presse things hardly upon them.
and they may come to hear, and come to say we say true, and yet Non facient Quae Dixers, never do any of that which we say, Quia Duri Sermons, Because we press things hardly upon them.
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But yet that's not so strange, as Non facere quae dixerint, not to do those things which they have said themselves.
But yet that's not so strange, as Non facere Quae dixerint, not to do those things which they have said themselves.
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That when, as the Apostle sayes of the Corinthians, Vos estis, you are our Epistle, not written with ink,
That when, as the Apostle Says of the Corinthians, Vos Ye are, you Are our Epistle, not written with ink,
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but with the spirit of the living God: so a man, by hearing, is become Evangelium sibi, a Gospel to himself;
but with the Spirit of the living God: so a man, by hearing, is become Evangelium sibi, a Gospel to himself;
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and by the preaching of the Gospel, is come to say, Non amplius, I will go,
and by the preaching of the Gospel, is come to say, Non Amplius, I will go,
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and sin no more, left a worse thing fall unto me: yet he goes and sins again, fall what will, or can fall;
and sin no more, left a Worse thing fallen unto me: yet he Goes and Sins again, fallen what will, or can fallen;
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and Non facit quae dixerit, he does not perform his own promise to himself.
and Non facit Quae dixerit, he does not perform his own promise to himself.
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He is affected with some particular passage in a Sermon, and then he comes to David 's Secundum innocentiam; O Lord, deale with me according to my future innocence;
He is affected with Some particular passage in a Sermon, and then he comes to David is Secundum innocentiam; Oh Lord, deal with me according to my future innocence;
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shew thy mercy to me, as I keep my selfe from that sin hereafter; show thy mercy to me, as I keep my self from that since hereafter;
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and then, abominantur eum vestimenta ejus, his old clothes defile him again, his old rags cast vermin upon him, his old habits of sin threw new dirt upon him. and then, abominantur Eum vestimenta His, his old clothes defile him again, his old rags cast vermin upon him, his old habits of since threw new dirt upon him.
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He goes out of the Church as that mans son went from his father, who sent him to work in the Vineyard, with that word in his mouth, Eo Domine, Sir, I go;
He Goes out of the Church as that men son went from his father, who sent him to work in the Vineyard, with that word in his Mouth, Eo Domine, Sir, I go;
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but he never went, he turns another way, Non facit quae dixerat, he keeps not his own word, with his own soul:
but he never went, he turns Another Way, Non facit Quae Dixerat, he keeps not his own word, with his own soul:
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when he is gone out of his right way, a Sickness, a Disgrace, a Loss, overtakes him, the arrowes of the Almighty stick in him,
when he is gone out of his right Way, a Sickness, a Disgrace, a Loss, overtakes him, the arrows of the Almighty stick in him,
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and the venome thereof drinks up his spirit;
and the venom thereof drinks up his Spirit;
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temporal afflictions, and spirituall afflictions meet in him, like two clouds, and beat out a thunder upon him,
temporal afflictions, and spiritual afflictions meet in him, like two Clouds, and beatrice out a thunder upon him,
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like two currents, and swallow him like two milstones, and grinde him, and then he comes to his Domine quid retribuam? Lord, what shall I give thee, to deliver me now? & non facit quae dixerat, he payes none of those vowes, performes no part of that which he promised then.
like two currents, and swallow him like two millstones, and grind him, and then he comes to his Domine quid retribuam? Lord, what shall I give thee, to deliver me now? & non facit Quae Dixerat, he pays none of those vows, performs no part of that which he promised then.
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Christ had his Consummatum est, and this sinner hath his: Christ ends his passion, and he ends his action;
christ had his Consummatum est, and this sinner hath his: christ ends his passion, and he ends his actium;
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Christ ends his affliction, and he ends his affection: Distulit securim, attulit securitatem, sayes S. Augustine of this case;
christ ends his affliction, and he ends his affection: Distulit Security, attulit securitatem, Says S. Augustine of this case;
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as soon as the Danger is removed, his Devotion is removed too.
as soon as the Danger is removed, his Devotion is removed too.
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The end of all is, that what punishment soever God reserves for them, who never heard of the Name of his Son Christ Jesus at all,
The end of all is, that what punishment soever God reserves for them, who never herd of the Name of his Son christ jesus At all,
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or for them who have pretended to receive him, but have done it Idolatrously, superstitiously;
or for them who have pretended to receive him, but have done it Idolatrously, superstitiously;
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we that have heard him, we that have had the Scriptures preached and applied to us sincerely, shall certainly have the heavier condemnation,
we that have herd him, we that have had the Scriptures preached and applied to us sincerely, shall Certainly have the Heavier condemnation,
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for having had that which they wanted: Our multiplicity of Preachers, and their assiduity in preaching;
for having had that which they wanted: Our Multiplicity of Preachers, and their assiduity in preaching;
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our true interpretation of their labours, when we doe heare, and our diligent coming, that we may hear, shall leave us in worse state then they found us, si non fecerimus, If we doe not doe that which we heare.
our true Interpretation of their labours, when we do hear, and our diligent coming, that we may hear, shall leave us in Worse state then they found us, si non fecerimus, If we do not do that which we hear.
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And to doe the Gospel, is to doe what we can for the preservation of the Gospel.
And to do the Gospel, is to do what we can for the preservation of the Gospel.
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I know what I can do, as a Minister of the Gospel, and of Gods Word;
I know what I can do, as a Minister of the Gospel, and of God's Word;
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out of his Word I can preach against Linsey-woolsey garments;
out of his Word I can preach against linsey-woolsey garments;
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out of his Word I can preach against plowing with an Oxe, and with an Asse, against mingling of Religions.
out of his Word I can preach against plowing with an Ox, and with an Ass, against mingling of Religions.
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I know what I can do, as a Father, as a Master; I can preserve my Family from attempts of Jesuits.
I know what I can do, as a Father, as a Master; I can preserve my Family from attempts of Jesuits.
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Those that are of higher place, Magistrates, know what they can do too: They know they can execute lawes;
Those that Are of higher place, Magistrates, know what they can do too: They know they can execute laws;
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if not to the taking of Life, yet to the restraining of Liberty:
if not to the taking of Life, yet to the restraining of Liberty:
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And it is no seditious saying, it is no saucinesse, it is no bitternesse, it is no boldnesse, to say, that the spirituall death of those soules, who perish by the practise of those seducers, whom they might have stopp'd, lies upon them. And it is no seditious saying, it is no sauciness, it is no bitterness, it is no boldness, to say, that the spiritual death of those Souls, who perish by the practice of those seducers, whom they might have stopped, lies upon them.
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And how knowes he, who lets a Jesuit scape, whether he let go but a Fox, that will deceive some simple soule in matter of Religion;
And how knows he, who lets a Jesuit escape, whither he let go but a Fox, that will deceive Some simple soul in matter of Religion;
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or a Wolfe, who, but the protection of the Almighty, would adventure upon the person of the highest of all? Non facient quae dixeris, is as far as the Text goes;
or a Wolf, who, but the protection of the Almighty, would adventure upon the person of the highest of all? Non facient Quae Dixers, is as Far as the Text Goes;
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they will not do that we say: but Quae dixerint, is more; they will not do that which themselves have said:
they will not do that we say: but Quae dixerint, is more; they will not do that which themselves have said:
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But, Quae juraverint, is most of all;
But, Quae juraverint, is most of all;
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If they will not do that, which for the preservation of the Gospel, they have taken an Oath to do, The Increpation, the Malediction, intended by God, in this Text, that all our preaching,
If they will not do that, which for the preservation of the Gospel, they have taken an Oath to do, The Increpation, the Malediction, intended by God, in this Text, that all our preaching,
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and all our hearing shall aggravate our condemnation, will fall upon us:
and all our hearing shall aggravate our condemnation, will fallen upon us:
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And therefore, this being the season, in which, especially, God affords you the performance of that part of this Prophecy, assiduous,
And Therefore, this being the season, in which, especially, God affords you the performance of that part of this Prophecy, assiduous,
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and laborious, and acceptable, and usefull preaching;
and laborious, and acceptable, and useful preaching;
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where all you, of all sorts, are likely to hear the Duties of Administration towards others,
where all you, of all sorts, Are likely to hear the Duties of Administration towards Others,
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and of Mortification in your selves, powerfully represented unto you, this may have been somewhat necessarily said by me now,
and of Mortification in your selves, powerfully represented unto you, this may have been somewhat necessarily said by me now,
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for the removing of some stones out of their way, and the chafing of that wax, in which they may thereby make the deeper and clearer impressions;
for the removing of Some stones out of their Way, and the chafing of that wax, in which they may thereby make the Deeper and clearer impressions;
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that so, we may not onely be to you, as a lovely song, sung to an Instrument;
that so, we may not only be to you, as a lovely song, sung to an Instrument;
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nor you onely heare our words, but doe them. AMEN.
nor you only hear our words, but do them. AMEN.
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A Lent-SERMON Preached at WHITE-HALL, February 20. 1628. SERMON III. James 2.12.
A Lent-SERMON Preached At WHITEHALL, february 20. 1628. SERMON III. James 2.12.
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So speak ye, and so Do, as they that shall be Judged by the law of Liberty.
So speak you, and so Do, as they that shall be Judged by the law of Liberty.
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THis is one of those seven Epistles, which Athanasius and Origen call'd Catholick; that is, universal;
THis is one of those seven Epistles, which Athanasius and Origen called Catholic; that is, universal;
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perchance because they are not directed to any one Church, as some others are, but to all the Christian world:
perchance Because they Are not directed to any one Church, as Some Others Are, but to all the Christian world:
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And S. Hierom call'd them Canonical; perchance because all Rules, all Canons of holy Conversation are compriz'd in these Epistles:
And S. Hieronymus called them Canonical; perchance Because all Rules, all Canonas of holy Conversation Are Comprised in these Epistles:
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And Epiphanius, and Oecumenius call'd them Circular; perchance, because as in a Circle, you cannot discern which was the first point,
And Epiphanius, and Oecumenius called them Circular; perchance, Because as in a Circle, you cannot discern which was the First point,
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nor in which, the compass begun the Circle;
nor in which, the compass begun the Circle;
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so neither can we discern in these Epistles, whom the Holy Ghost begins withall, whom he means principally, King or Subject, Priest or People, Single or Married, Husband or Wife, Father or Children, Masters or Servants;
so neither can we discern in these Epistles, whom the Holy Ghost begins withal, whom he means principally, King or Subject, Priest or People, Single or Married, Husband or Wife, Father or Children, Masters or Servants;
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but Universally, promiscuously, indifferently, they give All rules, for All actions, to All persons, at All times, and in all places;
but Universally, promiscuously, indifferently, they give All rules, for All actions, to All Persons, At All times, and in all places;
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As in this Text, in particular, which is not, by any precedent, or subsequent relation, by any connexion or coherence, directed upon any company, or any Degree of Men:
As in this Text, in particular, which is not, by any precedent, or subsequent Relation, by any connexion or coherence, directed upon any company, or any Degree of Men:
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for the Apostle does not say, Ye Princes, nor ye people;
for the Apostle does not say, You Princes, nor the people;
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but ye, ye in general, to all, So speak ye, and so do, as they that shall be judged by the law of liberty:
but you, you in general, to all, So speak you, and so do, as they that shall be judged by the law of liberty:
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So these Epistles are Catholick, so they are Canonical, and they Circular so.
So these Epistles Are Catholic, so they Are Canonical, and they Circular so.
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But yet, though in a Circle we know not where the compass began, we know not which was the first point;
But yet, though in a Circle we know not where the compass began, we know not which was the First point;
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yet we know, that the last point of the Circle returns to the first, and so becomes all one;
yet we know, that the last point of the Circle returns to the First, and so becomes all one;
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and as much as we know the last, we know the first point.
and as much as we know the last, we know the First point.
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Since then the last point of that Circle, in which God hath created us to move, is a kingdome (for it is the kingdom of heaven) and it is a Court (for it is that glorious Court, which is the presence of God, in the communion of his Saints) it is a fair and a pious conception,
Since then the last point of that Circle, in which God hath created us to move, is a Kingdom (for it is the Kingdom of heaven) and it is a Court (for it is that glorious Court, which is the presence of God, in the communion of his Saints) it is a fair and a pious conception,
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for this Congregation, here present now in this place, to believe, that the first point of this Circle of our Apostle here, is a Court too;
for this Congregation, Here present now in this place, to believe, that the First point of this Circle of our Apostle Here, is a Court too;
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and that the Holy Ghost, in proposing these duties in his general Ye, does principally intend, ye that live in Court, ye whom God brings so neer to the sight of himself,
and that the Holy Ghost, in proposing these duties in his general You, does principally intend, you that live in Court, you whom God brings so near to the sighed of himself,
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and of his Court in heaven, as that you have always the picture of himself, and the pourtraiture of his Court in your eyes:
and of his Court in heaven, as that you have always the picture of himself, and the portraiture of his Court in your eyes:
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for a Religious King is the Image of God, and a Religious Court is a Copy of the Communion of Saints.
for a Religious King is the Image of God, and a Religious Court is a Copy of the Communion of Saints.
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And therefore be you content to think, that to you especially our Apostle says here, Ye, ye who have a nearer propinquity to God, a more assiduous conversation with God, by having better helps then other inferior stations do afford (for though God be seen in a weed, in a worm,
And Therefore be you content to think, that to you especially our Apostle Says Here, You, you who have a nearer propinquity to God, a more assiduous Conversation with God, by having better helps then other inferior stations do afford (for though God be seen in a weed, in a worm,
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yet he is seen more clearly in the sum) So speak ye, and so Do,
yet he is seen more clearly in the sum) So speak you, and so Do,
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681
as they that shall be judged by the law of liberty. as they that shall be judged by the law of liberty.
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Now, as the first Divels were in heaven (for it was not the punishment which they feel in Hell,
Now, as the First Devils were in heaven (for it was not the punishment which they feel in Hell,
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683
but the sin which they committed in heaven, which made them Divels) and yet the fault was not in God, nor in the place;
but the since which they committed in heaven, which made them Devils) and yet the fault was not in God, nor in the place;
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684
so if the greatest sins be committed in Courts (as even in Rome, where they will needs have an Innocent Church,
so if the greatest Sins be committed in Courts (as even in Room, where they will needs have an Innocent Church,
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685
yet they confess a guilty Court) the faults are personal, theirs that do them, and there is no higher author of their sin.
yet they confess a guilty Court) the Faults Are personal, theirs that do them, and there is no higher author of their since.
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686
The Apostle does not bid us say, that it is so in Courts;
The Apostle does not bid us say, that it is so in Courts;
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687
but lest it should come to be so, he bids us give these rules to Courts, So speak ye, and so Do,
but lest it should come to be so, he bids us give these rules to Courts, So speak you, and so Do,
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688
as they that shall be judged by a law of liberty. First then, here is no express precept given, no direct commandment, to speak:as they that shall be judged by a law of liberty. First then, Here is no express precept given, no Direct Commandment, to speak:
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689
The Holy Ghost saw, there would be speaking enough in Courts;
The Holy Ghost saw, there would be speaking enough in Courts;
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690
for, though there may be a great sin in silence, a great prevarication in not speaking in a good cause, or for an oppressed person;
for, though there may be a great since in silence, a great prevarication in not speaking in a good cause, or for an oppressed person;
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691
yet the lowest voice in a Court, whispering it self, speaks a loud, and reaches far;
yet the lowest voice in a Court, whispering it self, speaks a loud, and reaches Far;
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692
and therefore, here is onely a rule to regulate our speech, Sic loquimini, So speak ye.
and Therefore, Here is only a Rule to regulate our speech, Sic Speak, So speak you.
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693
And then, as here is no express precept for speaking, so here is no express precept for Doing;
And then, as Here is no express precept for speaking, so Here is no express precept for Doing;
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694
The Holy Ghost saw, there would be Doing enough, business enough in Court: for, as silence, and halfe silence, whispering, may have a loud voice;
The Holy Ghost saw, there would be Doing enough, business enough in Court: for, as silence, and half silence, whispering, may have a loud voice;
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695
so, even undoing may be a busie Doing;
so, even undoing may be a busy Doing;
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696
and therefore, here's onely a Rule to regulate our Doings too, Sic facite, So do ye.
and Therefore, here's only a Rule to regulate our Doings too, Sic Facite, So do you.
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697
And lastly, as there is speaking enough, even in silence, and Doing enough, even in undoing, in Court;
And lastly, as there is speaking enough, even in silence, and Doing enough, even in undoing, in Court;
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698
So the Court is alwayes under judgement enough. Every discontented person that hath miss'd his preferment, though he have not merited it;
So the Court is always under judgement enough. Every discontented person that hath missed his preferment, though he have not merited it;
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699
every drunkard that is over-heat, though not with his own wine;
every drunkard that is overheat, though not with his own wine;
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700
every conjecturing person, that is not within the distance to know the ends, or the ways of great Actions, will Judge the highest Counsels, and Executions of those Councels.
every conjecturing person, that is not within the distance to know the ends, or the ways of great Actions, will Judge the highest Counsels, and Executions of those Counsels.
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701
The Court is under judgement enough, and they take liberty enough;
The Court is under judgement enough, and they take liberty enough;
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702
and therefore here is a rule to regulate our liberty, A law of liberty: So speak ye,
and Therefore Here is a Rule to regulate our liberty, A law of liberty: So speak you,
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703
and, &c. But though for the more benefit of the present congregation, we fix the first point of this Circle, that is, the principal purpose of the Holy Ghost, upon the Court;and, etc. But though for the more benefit of the present congregation, we fix the First point of this Circle, that is, the principal purpose of the Holy Ghost, upon the Court;
cc, av p-acp cs p-acp dt av-dc n1 pp-f dt j n1, pns12 vvb dt ord n1 pp-f d n1, cst vbz, dt j-jn n1 pp-f dt j n1, p-acp dt n1;
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704
yet our Text is an Amphitheater. An Amphitheater consists of two Theaters:
yet our Text is an Amphitheater. an Amphitheater consists of two Theaters:
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705
Our Text hath two parts, in which, all men, all may fit, and see themselves acted;
Our Text hath two parts, in which, all men, all may fit, and see themselves acted;
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first, in the obligation that is laid upon us, upon us all, Sic loquimini, sic facite:
First, in the obligation that is laid upon us, upon us all, Sic Speak, sic Facite:
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707
And then in the Reason of this Holy diligence, and religious cautelousness, Quia judicandi, Because you are all to be judged, by, &c. which two general parts, the Obligation,
And then in the Reason of this Holy diligence, and religious cautelousness, Quia judicandi, Because you Are all to be judged, by, etc. which two general parts, the Obligation,
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708
and the Reason, flowing into many sub-divided branches, I shall, I think, do better service, both to your understandings,
and the Reason, flowing into many subdivided branches, I shall, I think, do better service, both to your understandings,
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709
and to your memory, and to your Affections, and Consciences, to present them as they shall arise anon, in their order,
and to your memory, and to your Affections, and Consciences, to present them as they shall arise anon, in their order,
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710
then to pour them out, all at once now.
then to pour them out, all At once now.
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711
First then, in our first part, we look to our Rule, in the first Duty, our speaking; Sic loquimini, So speak ye. First then, in our First part, we look to our Rule, in the First Duty, our speaking; Sic Speak, So speak you.
ord av, p-acp po12 ord n1, pns12 vvb p-acp po12 n1, p-acp dt ord n1, po12 n-vvg; fw-la fw-la, av vvb pn22.
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712
The Comique Poet gives us a good Caution, Si servus semper consuescat silentio, fiet nequam; That servant that says nothing, thinks ill.
The Comic Poet gives us a good Caution, Si servus semper consuescat silentio, fiet nequam; That servant that Says nothing, thinks ill.
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713
As our Nullifidians, Men that put all upon works, and no faith;
As our Nullifidians, Men that put all upon works, and no faith;
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714
and our Solisidians, Men that put all upon faith and no works, are both in the wrong;
and our Solididians, Men that put all upon faith and no works, Are both in the wrong;
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715
So there is a danger in Multi loquio, and another in Nulli loquio: He that speaks over-freely to me, may be a Man of dangerous conversation;
So there is a danger in Multi loquio, and Another in None loquio: He that speaks overfreely to me, may be a Man of dangerous Conversation;
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716
And the silent and reserv'd Man, that makes no play, but observes, and says nothing, may be more dangerous then he:
And the silent and reserved Man, that makes no play, but observes, and Says nothing, may be more dangerous then he:
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717
As the Romane Emperor professed to stand more in fear of one pale man, and lean man,
As the Roman Emperor professed to stand more in Fear of one pale man, and lean man,
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718
then of twenty that studyed and pursued their pleasures, and lov'd their ease, because such would be glad to keep things in the state they then were,
then of twenty that studied and pursued their pleasures, and loved their ease, Because such would be glad to keep things in the state they then were,
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719
but the other sort affected changes:
but the other sort affected changes:
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720
so for the most part, he that will speak, lies as open to me, as I to him;
so for the most part, he that will speak, lies as open to me, as I to him;
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721
speech is the Balance of conversation.
speech is the Balance of Conversation.
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722
Therefore, as God is not Merx, but pretium; Gold is not ware, but the price of all ware;
Therefore, as God is not Merx, but Price; Gold is not aware, but the price of all ware;
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723
So speaking is not Doing, but yet fair speaking prepares an acceptation before, and puts a value after, upon the best actions.
So speaking is not Doing, but yet fair speaking prepares an acceptation before, and puts a valve After, upon the best actions.
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724
God hath made other Creatures Gregalia, sociable, besides man; Sheep, and Deer, and Pigeons, will flock, and herd, and troup, and meet together;
God hath made other Creatures Gregalia, sociable, beside man; Sheep, and Deer, and Pigeons, will flock, and heard, and Troupe, and meet together;
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725
but when they are met, they are not able to tell one another why they meet. Man onely can speak;
but when they Are met, they Are not able to tell one Another why they meet. Man only can speak;
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726
silence makes it but a Herding:
silence makes it but a Herding:
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727
That that makes Conversation, is speech, Qui datum deserit, respuit datorem, says Tertullian. He that uses not a benefit, reproaches his Benefactor.
That that makes Conversation, is speech, Qui datum deserit, Respuit datorem, Says Tertullian. He that uses not a benefit, Reproaches his Benefactor.
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728
To declare Gods goodness, that hath enabled us to speak, we are bound to speak: speech is the Glue, the Cyment, the soul of Conversation, and of Religion too.
To declare God's Goodness, that hath enabled us to speak, we Are bound to speak: speech is the Glue, the Cement, the soul of Conversation, and of Religion too.
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729
Now, your conversation is in heaven; and therefore loquimini Deo, first speak to him that is in heaven, speak to God.
Now, your Conversation is in heaven; and Therefore Speak God, First speak to him that is in heaven, speak to God.
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730
Some of the Platonique Philosophers thought it a profanation of God, to speak to God;
some of the Platonic Philosophers Thought it a profanation of God, to speak to God;
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They thought, that when our Thoughts were made Prayers, and that the Heart flow'd into the Tongue,
They Thought, that when our Thoughts were made Prayers, and that the Heart flowed into the Tongue,
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732
and that we had invested and apparel'd our Meditations with words, this was a kinde of Painting,
and that we had invested and appareled our Meditations with words, this was a kind of Painting,
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733
and Dressing, and a superfluous diligence, that rather tasted of humane affections, then such a sincere service,
and Dressing, and a superfluous diligence, that rather tasted of humane affections, then such a sincere service,
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734
as was fit for the presence of God;
as was fit for the presence of God;
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735
Onely the first conceptions, the first ebullitions and emanations of the soul, in the heart, they thought to be a fit sacrifice to God,
Only the First conceptions, the First ebullitions and emanations of the soul, in the heart, they Thought to be a fit sacrifice to God,
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736
and all verball prayer to be too homely for him.
and all verbal prayer to be too homely for him.
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737
But God himself, who is all spirit, hath yet put on bodily lineaments, Head, and Hands,
But God himself, who is all Spirit, hath yet put on bodily lineaments, Head, and Hands,
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738
and Feet, yea and Garments too, in many places of Scripture, to appear, that is, to manifest himself to us:
and Feet, yea and Garments too, in many places of Scripture, to appear, that is, to manifest himself to us:
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739
And when we appear to God, though our Devotion be all spiritual, as he is all spirit,
And when we appear to God, though our Devotion be all spiritual, as he is all Spirit,
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740
yet let us put on lineaments and apparel upon our Devotions, and digest the Meditations of the heart, into words of the mouth.
yet let us put on lineaments and apparel upon our Devotions, and digest the Meditations of the heart, into words of the Mouth.
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741
God came to us in verbo, In the word; for Christ is, The word that was made flesh.
God Come to us in verbo, In the word; for christ is, The word that was made Flesh.
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742
Let us, that are Christians, go to God so, too, That the words of our mouth, as well as the Meditations of our heart, may be acceptable to him. Surely, God loves the service of Prayer,
Let us, that Are Christians, go to God so, too, That the words of our Mouth, as well as the Meditations of our heart, may be acceptable to him. Surely, God loves the service of Prayer,
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743
or he would never have built a house for Prayer;
or he would never have built a house for Prayer;
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744
And therefore we justly call Publique prayer, the Liturgy, Service: Love that place, and love that service in that place, Prayer. They will needs make us believe, that S. Francis preached to Birds, and Beasts, and Stones;
And Therefore we justly call Public prayer, the Liturgy, Service: Love that place, and love that service in that place, Prayer. They will needs make us believe, that S. Francis preached to Birds, and Beasts, and Stones;
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but they will not go about to make us believe that those Birds, and Beasts, and Stones joyned with S. Francis in Prayer.
but they will not go about to make us believe that those Birds, and Beasts, and Stones joined with S. Francis in Prayer.
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God can speak to all things; that's the office of Preaching, to speak to others: But, of all, onely Man can speak to God;
God can speak to all things; that's the office of Preaching, to speak to Others: But, of all, only Man can speak to God;
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and that's the office of Prayer. It is a blessed conversation, to spend time in Discourse, in Communication with God.
and that's the office of Prayer. It is a blessed Conversation, to spend time in Discourse, in Communication with God.
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God went his way, as soon as he had left communing with Abraham. When we leave praying, God leaves us:
God went his Way, as soon as he had left communing with Abraham. When we leave praying, God leaves us:
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But God left not Abraham, as long as he had any thing to say to God;
But God left not Abraham, as long as he had any thing to say to God;
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And we have always something to say unto him. He loves to hear us tell him, even those things which he knew before;
And we have always something to say unto him. He loves to hear us tell him, even those things which he knew before;
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his Benefits in our Thankfulness, And our sins in our Confessions, And our necessities in our Petitions.
his Benefits in our Thankfulness, And our Sins in our Confessions, And our necessities in our Petitions.
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And therefore having so many Occasions to speak to God, and to speak of God, David ingeminates that,
And Therefore having so many Occasions to speak to God, and to speak of God, David ingeminates that,
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and his ingemination implies a wonder, O that men would (And it is strange if Men will not) O that men would, says he more then once or twice, O that men would praise the Lord,
and his ingemination Implies a wonder, Oh that men would (And it is strange if Men will not) Oh that men would, Says he more then once or twice, Oh that men would praise the Lord,
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and tell the wondrous works that he hath done for the sons of Men! for, David determines not his precept in that, Be thankful unto him;and tell the wondrous works that he hath done for the Sons of Men! for, David determines not his precept in that, Be thankful unto him;
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for a Tnankfulness may pass in private, But Be Thankful unto him, and speak good of his name.
for a Tnankfulness may pass in private, But Be Thankful unto him, and speak good of his name.
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Glorifie him in speaking to him, in speaking of him, in speaking for him. Loquimini Deo, speak to God;
glorify him in speaking to him, in speaking of him, in speaking for him. Speak God, speak to God;
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And loquimini Diis, speak to them whom God hath call'd Gods. As Religious Kings are bound to speak to God by way of prayer;
And Speak Dis, speak to them whom God hath called God's As Religious Kings Are bound to speak to God by Way of prayer;
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so those who have that sacred office, and those that have that Honorable office to do so, are bound to speak to Kings by way of Counsel.
so those who have that sacred office, and those that have that Honourable office to do so, Are bound to speak to Kings by Way of Counsel.
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God hath made all good men partakers of the Divine Nature;
God hath made all good men partakers of the Divine Nature;
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They are the sons of God, The seed of God; But God hath made Kings partakers of his Office, and Administration.
They Are the Sons of God, The seed of God; But God hath made Kings partakers of his Office, and Administration.
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And as between man and himself, God hath put a Mediator, that consists of God and Man;
And as between man and himself, God hath put a Mediator, that consists of God and Man;
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so between Princes and People, God hath put Mediators too, who consider'd in themselves, retain the nature of the people (so Christ did of man) but consider'd in their places, have fair and venerable beams of his power,
so between Princes and People, God hath put Mediators too, who considered in themselves, retain the nature of the people (so christ did of man) but considered in their places, have fair and venerable beams of his power,
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and influences of him upon them. And as our Mediator Christ Jesus found always his Fathers ears open to him;
and influences of him upon them. And as our Mediator christ jesus found always his Father's ears open to him;
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so do the Church and State enter blessedly and successfully, by these Mediators, into the ears of the King.
so do the Church and State enter blessedly and successfully, by these Mediators, into the ears of the King.
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Of our Mediator Christ himself, it is said, That he offered up prayers, and strong cryes, and Tears;
Of our Mediator christ himself, it is said, That he offered up Prayers, and strong cries, and Tears;
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Even Christ was put to some difficulties in his Mediation for those that were his; But he was heard, says that text, in that he feared.
Even christ was put to Some difficulties in his Mediation for those that were his; But he was herd, Says that text, in that he feared.
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Even in those things, wherein, in some emergent difficulties, they may be afraid they shall not, these Mediators are graciously and opportunely heard too, in the due discharge of their offices.
Even in those things, wherein, in Some emergent difficulties, they may be afraid they shall not, these Mediators Are graciously and opportunely herd too, in the due discharge of their Offices.
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That which was Davids prayer, is our possession, our happiness, Let not the foot of Pride come against us:
That which was Davids prayer, is our possession, our happiness, Let not the foot of Pride come against us:
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we know there is no Pride in the Head;
we know there is no Pride in the Head;
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and because there is no fault in the Hands neither, that is, in them, into whose hands this blessed Mediatorship is committed, by the great places of power,
and Because there is no fault in the Hands neither, that is, in them, into whose hands this blessed Mediatorship is committed, by the great places of power,
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and Councel, which they worthily hold; the foot of pride, forraign, or home-oppression, does not, shall not tread us down.
and Council, which they worthily hold; the foot of pride, foreign, or home-oppression, does not, shall not tread us down.
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And for the continuation of this happiness, let me have leave to say, with Mordicai's humility,
And for the continuation of this happiness, let me have leave to say, with Mordicai's humility,
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and earnestness too, to all such Mediators, that which he said to Esther, Who knows, whether thou beest not brought to this place for this purpose, To speak that, which his sacred and gracious ears, to whom thou speakest, will always be well pleased to hear,
and earnestness too, to all such Mediators, that which he said to Esther, Who knows, whither thou Best not brought to this place for this purpose, To speak that, which his sacred and gracious ears, to whom thou Speakest, will always be well pleased to hear,
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when it is delivered by them, to whom it belongs to speak it, and in such humble and reserved manner,
when it is Delivered by them, to whom it belongs to speak it, and in such humble and reserved manner,
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as such soveraign persons as owe an account but to God, should be spoke too? Sic loquimini Deo, So let Kings speak to God, (that was our first) Sic loquimini Diis, So let them, whom Kings trust, speak to Kings, whom God hath called Gods, (that was our second.) And then, a third branch in this rule of our first duty, is, Sic loquimini imaginibus Dei, So speak you to Gods Images, to Men of condition inferior to your selves;
as such sovereign Persons as owe an account but to God, should be spoke too? Sic Speak God, So let Kings speak to God, (that was our First) Sic Speak Dis, So let them, whom Kings trust, speak to Kings, whom God hath called God's, (that was our second.) And then, a third branch in this Rule of our First duty, is, Sic Speak imaginibus Dei, So speak you to God's Images, to Men of condition inferior to your selves;
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for they also are Images of God, as you are.
for they also Are Images of God, as you Are.
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And this is truely, most literally the purpose of the Apostle here, That you under-value no Man for his outward appearance;
And this is truly, most literally the purpose of the Apostle Here, That you undervalue no Man for his outward appearance;
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That your over-value no man for his goodly apparel, or Gold Rings; That your overvalue no man for his goodly apparel, or Gold Rings;
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That you say not to a poor man, Stand thou there; or if you admit him to sit, Sit here under my footstool.
That you say not to a poor man, Stand thou there; or if you admit him to fit, Fit Here under my footstool.
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But it is a precept of Accessibleness, and of Affability;
But it is a precept of Accessibleness, and of Affability;
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Affability, that is, A civility of the City of God, and a Courtship of the Court of heaven, to receive other Men, the Images of God, with the same easiness that God receives you.
Affability, that is, A civility of the city of God, and a Courtship of the Court of heaven, to receive other Men, the Images of God, with the same easiness that God receives you.
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God stands at the Door, and knocks, and stays our leisure, to see if we will open, and let him in:
God Stands At the Door, and knocks, and stays our leisure, to see if we will open, and let him in:
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Even at the door of his Beloved, he stood, and knocked, till his head was filled with dew,
Even At the door of his beloved, he stood, and knocked, till his head was filled with due,
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and his locks with the drops of the night. and his locks with the drops of the night.
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But God puts none of us to that, to which he puts himself, and his Christ: But God puts none of us to that, to which he puts himself, and his christ:
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But, Knock, says he, and it shall be opened unto you; No staying at the door, opened as soon as you knock.
But, Knock, Says he, and it shall be opened unto you; No staying At the door, opened as soon as you knock.
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The nearest that our Expositors can come, to finde what it was that offended God, in Moses striking of the Rock for water, is, that he strook it twice; that he did not believe that God would answer his expectation at one striking.
The nearest that our Expositors can come, to find what it was that offended God, in Moses striking of the Rock for water, is, that he strook it twice; that he did not believe that God would answer his expectation At one striking.
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God is no in-accessible God, that he may not be come to; nor inexorable, that he will not be moved, if he be spoken to;
God is no inaccessible God, that he may not be come to; nor inexorable, that he will not be moved, if he be spoken to;
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nor dilatory, that he does not that he does, seasonably. Daniel presents God Antiquum Dierum, as an Old Man;
nor dilatory, that he does not that he does, seasonably. daniel presents God Antiquum Days, as an Old Man;
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but that is as a Reverend, not as a froward person. Mens in sermonibus nostris habitat, & gubernat verba: but that is as a Reverend, not as a froward person. Mens in sermonibus nostris habitat, & Governor verba:
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The soul of man is incorporate in his word; As he speaks, we think he thinks:
The soul of man is incorporate in his word; As he speaks, we think he thinks:
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Et bonus paterfamilias, in illo primo vestibulo aestimatur, says the same Father. As we believe that to be a free house, where there is an easie entrance;Et bonus paterfamilias, in illo primo Vestibulo aestimatur, Says the same Father. As we believe that to be a free house, where there is an easy Entrance;
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so we doubt the less of a good heart, if we finde charitable and courteous language.
so we doubt the less of a good heart, if we find charitable and courteous language.
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But yet there is an excess in this too, in this self-effusion, this pouring of a mans self out, in fair, and promising language.
But yet there is an excess in this too, in this self-effusion, this pouring of a men self out, in fair, and promising language.
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Inaccessibleness is the fault, which the Apostle aims at here: and truly the most inaccessible Man that is, is the over-liberal, and profuse promiser:
Inaccessibleness is the fault, which the Apostle aims At Here: and truly the most inaccessible Man that is, is the over-liberal, and profuse promiser:
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He is therefore the most inaccessible, because he is absent, when I am come to him,
He is Therefore the most inaccessible, Because he is absent, when I am come to him,
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and when I do speak with him. To a retir'd, to a reserv'd man, we do not easily get;
and when I do speak with him. To a retired, to a reserved man, we do not Easily get;
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but when we are there, he is there too: To an open and liberal promiser we get easily;
but when we Are there, he is there too: To an open and liberal promiser we get Easily;
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but when we are with him, he is away, because his heart, his purpose is not there.
but when we Are with him, he is away, Because his heart, his purpose is not there.
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But, sic loquimini Deo, so speak ye to God (that's a remembrance to Kings) Sic loquimini Diis, so speak ye to them whom God hath call'd Gods (that's a remembrance to Mediators between Kings and Subjects.) Sic loquimini Imaginibus Dei, so speak ye to Gods Image, to all men (that's a remembrance to all that possess any superiority over others) as that your loquimini may be accompanied with a facite, your saying with Doing, your good words with good actions:
But, sic Speak God, so speak you to God (that's a remembrance to Kings) Sic Speak Dis, so speak you to them whom God hath called God's (that's a remembrance to Mediators between Kings and Subject's.) Sic Speak Imaginibus Dei, so speak you to God's Image, to all men (that's a remembrance to all that possess any superiority over Others) as that your Speak may be accompanied with a Facite, your saying with Doing, your good words with good actions:
p-acp, fw-la fw-la fw-la, av vvb pn22 p-acp np1 (d|vbz dt n1 p-acp n2) fw-la fw-la fw-la, av vvb pn22 p-acp pno32 r-crq np1 vhz vvn n2 (d|vbz dt n1 p-acp n2 p-acp n2 cc n2-jn.) fw-la fw-la fw-la fw-la, av vvi pn22 p-acp ng1 n1, p-acp d n2 (cst|vbz dt n1 p-acp d cst vvb d n1 p-acp n2-jn) c-acp cst po22 fw-la vmb vbi vvn p-acp dt n1, po22 n-vvg p-acp vdg, po22 j n2 p-acp j n2:
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for so our Apostle joyns them here, So speak ye, and so Do: and so we are come to our second rule;
for so our Apostle joins them Here, So speak you, and so Do: and so we Are come to our second Rule;
c-acp av po12 n1 vvz pno32 av, av vvb pn22, cc av vdb: cc av pns12 vbr vvn p-acp po12 ord n1;
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802
from the rule of our Words, to the Rule of our Actions. John Baptist was all voice, yet John Baptist was a fore-runner of Christ.
from the Rule of our Words, to the Rule of our Actions. John Baptist was all voice, yet John Baptist was a forerunner of christ.
p-acp dt n1 pp-f po12 n2, p-acp dt n1 pp-f po12 n2. np1 np1 vbds d n1, av np1 np1 vbds dt n1 pp-f np1.
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803
The best words are but words, but they are the fore-runners of Deeds: but Christ himself, as he was God himself, is Purus Actus, all Action, all Doing. Comfortable words are good cordials;
The best words Are but words, but they Are the forerunners of deeds: but christ himself, as he was God himself, is Purus Actus, all Actium, all Doing. Comfortable words Are good cordials;
dt js n2 vbr p-acp n2, cc-acp pns32 vbr dt n2 pp-f n2: cc-acp np1 px31, c-acp pns31 vbds n1 px31, vbz fw-la fw-la, d n1, d vdg. j n2 vbr j n2;
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804
They revive the spirits, & they have the nature of such occasional physick: but Deeds are our food, our dyet, & that that constantly nourishes us. Non verbo, says the Apostle;
They revive the spirits, & they have the nature of such occasional physic: but deeds Are our food, our diet, & that that constantly Nourishes us. Non verbo, Says the Apostle;
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805
Let us not love in word, nor in tongue; but in Deed, and in Truth. Not that we may not love in words;
Let us not love in word, nor in tongue; but in Deed, and in Truth. Not that we may not love in words;
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806
but that our Deeds are the true seals of that love, which was also love, when it was in words.
but that our deeds Are the true Seals of that love, which was also love, when it was in words.
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807
But Ne quod luxuriat in flore, attenuetur & hebetetur in fructu;
But Ne quod Luxuriates in flore, attenuetur & hebetetur in fructu;
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808
lest that tree that blew early and plentifully, blast before it knit, second your good words with actions too.
lest that tree that blew early and plentifully, blast before it knit, second your good words with actions too.
cs d n1 cst vvd av-j cc av-j, vvb p-acp pn31 vvd, vvb po22 j n2 p-acp n2 av.
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809
It is the Husbandry and the Harvest of the righteous man; (as it gather'd in David ) The Mouth of the righteous speaketh wisdom: so we read it;
It is the Husbandry and the Harvest of the righteous man; (as it gathered in David) The Mouth of the righteous speaks Wisdom: so we read it;
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810
there it is in the Tongue, in words onely: The Vulgar hath it, Meditatur, He Meditates it;
there it is in the Tongue, in words only: The vulgar hath it, Meditatur, He Meditates it;
a-acp pn31 vbz p-acp dt n1, p-acp n2 av-j: dt j vhz pn31, fw-la, pns31 vvz pn31;
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811
so the heart is got in. But the Original, Hagah, is noted to signifie, fructificavit, He brings forth fruits thereof;
so the heart is god in. But the Original, Hagah, is noted to signify, fructificavit, He brings forth fruits thereof;
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812
and so the Hand is got in too:
and so the Hand is god in too:
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813
And when that which is well spoken, was well meant, and hath been well expressed in Action, that's the Husbandry of the righteous Man;
And when that which is well spoken, was well meant, and hath been well expressed in Actium, that's the Husbandry of the righteous Man;
cc c-crq cst r-crq vbz av vvn, vbds av vvn, cc vhz vbn av vvn p-acp n1, d|vbz dt n1 pp-f dt j n1;
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814
then his Harvest is all in. It is the way of God himself;
then his Harvest is all in. It is the Way of God himself;
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Philo Judaeus notes, that the people are said to have seen the noise, and the voice of God; Philo Judaeus notes, that the people Are said to have seen the noise, and the voice of God;
np1 np1 n2, cst dt n1 vbr vvn pc-acp vhi vvn dt n1, cc dt n1 pp-f np1;
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816
because, whatsoever God says, it determines in Action: If we may hear God, we may see him;
Because, whatsoever God Says, it determines in Actium: If we may hear God, we may see him;
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817
what he says, he does too. Therefore from that example of God himself, S. Gregory directs us;
what he Says, he does too. Therefore from that Exampl of God himself, S. Gregory directs us;
r-crq pns31 vvz, pns31 vdz av. av p-acp d n1 pp-f np1 px31, n1 np1 vvz pno12;
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818
We must, says he, shew our Love, Et veneratione sermonis, & Ministerio largitatis, what a fair respect in words,
We must, Says he, show our Love, Et veneration Sermon, & Ministerio largitatis, what a fair respect in words,
pns12 vmb, vvz pns31, vvb po12 n1, fw-fr n1 fw-la, cc np1 fw-la, r-crq dt j n1 p-acp n2,
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and what a reall supply in Deeds.
and what a real supply in deeds.
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820
Nay, when we look upon our pattern, that is, God, Tertullian notes well, That God prevented his own speaking, by Doing;
Nay, when we look upon our pattern, that is, God, Tertullian notes well, That God prevented his own speaking, by Doing;
uh-x, c-crq pns12 vvb p-acp po12 n1, cst vbz, np1, np1 n2 av, cst np1 vvd po31 d vvg, p-acp vdg;
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821
Benedicebat, quae benefaciebat; first he made all things Good, and then he Blessed them, that they might be better;Benedicebat, Quae benefaciebat; First he made all things Good, and then he Blessed them, that they might be better;
j, fw-la fw-la; ord pns31 vvd d n2 j, cc av pns31 vvd pno32, cst pns32 vmd vbi jc;
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first he wrought, and then he spoke. And so Christs way and proceeding is presented to us too;
First he wrought, and then he spoke. And so Christ Way and proceeding is presented to us too;
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so far from not Doing when he speaks, as that he Does before he speaks.
so Far from not Doing when he speaks, as that he Does before he speaks.
av av-j p-acp xx vdg c-crq pns31 vvz, c-acp cst pns31 vdz p-acp pns31 vvz.
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824
Christ began to Do, and to Teach, says S. Luke; but first to Do. And He was mighty in Deeds, and in words; but first in Deeds. christ began to Do, and to Teach, Says S. Lycia; but First to Do. And He was mighty in deeds, and in words; but First in deeds.
np1 vvd pc-acp vdi, cc pc-acp vvi, vvz n1 av; p-acp ord p-acp zz cc pns31 vbds j p-acp n2, cc p-acp n2; cc-acp ord p-acp n2.
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825
We cannot write so well as our Copy, to begin alwayes at Deeds, as God, and his Christ;
We cannot write so well as our Copy, to begin always At deeds, as God, and his christ;
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826
But yet let us labor to write so fair after it, as first to afford comfortable words;
But yet let us labour to write so fair After it, as First to afford comfortable words;
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827
and though our Deeds come after, yet to have them from the beginning in our intention;
and though our deeds come After, yet to have them from the beginning in our intention;
cc cs po12 n2 vvb a-acp, av pc-acp vhi pno32 p-acp dt n1 p-acp po12 n1;
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and that we do them, not because we promised, but promise because we love to do good,
and that we do them, not Because we promised, but promise Because we love to do good,
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and love to lay upon our selves the obligation of a promise. The instrument and Organ of Nature was the eye;
and love to lay upon our selves the obligation of a promise. The Instrument and Organ of Nature was the eye;
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The Natural Man finds God in that he sees, in the Creature. The Organ of the Law, which exalted, and rectified Nature, was the Hand;
The Natural Man finds God in that he sees, in the Creature. The Organ of the Law, which exalted, and rectified Nature, was the Hand;
dt j n1 vvz np1 p-acp cst pns31 vvz, p-acp dt n1. dt n1 pp-f dt n1, r-crq vvn, cc j-vvn n1, vbds dt n1;
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Fac hoc & vives; perform the law, and thou shalt live. So also, the Organ of the Gospel is the Ear, for faith comes by hearing;Fac hoc & vives; perform the law, and thou shalt live. So also, the Organ of the Gospel is the Ear, for faith comes by hearing;
fw-la fw-la cc vvz; vvb dt n1, cc pns21 vm2 vvi. av av, dt n1 pp-f dt n1 vbz dt n1, p-acp n1 vvz p-acp vvg;
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832
But then the Organ of faith it self, is the Hand too; A Hand that lays hold upon the Merits of Christ, for my self;
But then the Organ of faith it self, is the Hand too; A Hand that lays hold upon the Merits of christ, for my self;
cc-acp av dt n1 pp-f n1 pn31 n1, vbz dt n1 av; dt n1 cst vvz vvb p-acp dt n2 pp-f np1, p-acp po11 n1;
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833
and a Hand that delivers me over to the Church of God, in a holy life,
and a Hand that delivers me over to the Church of God, in a holy life,
cc dt n1 cst vvz pno11 a-acp p-acp dt n1 pp-f np1, p-acp dt j n1,
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and exemplary Actions, for the edification of others. So that All, All from nature to Grace, determines in Action, in Doing good.
and exemplary Actions, for the edification of Others. So that All, All from nature to Grace, determines in Actium, in Doing good.
cc j n2, p-acp dt n1 pp-f n2-jn. av cst d, av-d p-acp n1 pc-acp vvi, vvz p-acp n1, p-acp vdg j.
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Sic facite Deo, so do good to God, in reall assisting his cause:Sic Facite God, so do good to God, in real assisting his cause:
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Sic facite Diis, so do good to them, whom God hath called Gods, in reall secondings their religious purposes:Sic Facite Dis, so do good to them, whom God hath called God's, in real secondings their religious Purposes:
fw-la n1 fw-la, av vdb j p-acp pno32, ro-crq np1 vhz vvn n2, p-acp j n2-vvg po32 j n2:
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837
Sic facite Imaginibus Dei, so do good to the Images of God, in reall relieving his distressed Members,Sic Facite Imaginibus Dei, so do good to the Images of God, in real relieving his distressed Members,
fw-la n1 fw-la fw-la, av vdb j p-acp dt n2 pp-f np1, p-acp j vvg po31 j-vvn n2,
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838
as that you do all this, upon that which is made the Reason of all, in the second part of this text,
as that you do all this, upon that which is made the Reason of all, in the second part of this text,
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839
Because you are to be judged by the law of liberty. Timor futuri judicii hujus vitae praedagogus.
Because you Are to be judged by the law of liberty. Timor Future Judicii hujus vitae praedagogus.
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840
Our School-Master to teach us to stand upright in the last judgement, is the Meditation, and the fear of that judgement, in this life. Our School-Master to teach us to stand upright in the last judgement, is the Meditation, and the Fear of that judgement, in this life.
po12 n1 pc-acp vvi pno12 pc-acp vvi av-j p-acp dt ord n1, vbz dt n1, cc dt n1 pp-f d n1, p-acp d n1.
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841
It is our School-master, and School-master enough.
It is our Schoolmaster, and Schoolmaster enough.
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842
I said unto the fool, thus and thus, says David: And I said unto the wicked, thus and thus, says he:
I said unto the fool, thus and thus, Says David: And I said unto the wicked, thus and thus, Says he:
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843
for, says he, God is the Judge:
for, Says he, God is the Judge:
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He thought it enough to enlighten the understanding of the fool, enough to rectifie the perverseness of the wicked,
He Thought it enough to enlighten the understanding of the fool, enough to rectify the perverseness of the wicked,
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845
if he could set God before them, in that Notion, as a Judge:
if he could Set God before them, in that Notion, as a Judge:
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for, this is one great benefit from the present contemplation of the future judgement, that whosoever does truly,
for, this is one great benefit from the present contemplation of the future judgement, that whosoever does truly,
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847
and advisedly believe, that ever he shall come to that judgement, is at it now;
and advisedly believe, that ever he shall come to that judgement, is At it now;
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848
He that believes that God will judge him, is Gods Commissioner, Gods Delegate, and, in his name, judges himself now.
He that believes that God will judge him, is God's Commissioner, God's Delegate, and, in his name, judges himself now.
pns31 cst vvz cst np1 vmb vvi pno31, vbz ng1 n1, n2 vvb, cc, p-acp po31 n1, vvz px31 av.
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849
Therefore it is a useful mistaking, which the Romane Translation is fallen into, in this Text, in reading it thus, Sicut incipientes judicari; So speak ye,
Therefore it is a useful mistaking, which the Roman translation is fallen into, in this Text, in reading it thus, Sicut Incipientes judicari; So speak you,
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850
and so Do, as they upon whom the judgement were already begun.
and so Do, as they upon whom the judgement were already begun.
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851
For, Qui timet ante Christi Tribunal praesentari, He that is afraid to be brought to the last judgement, hath but one Refuge,
For, Qui timet ante Christ Tribunal praesentari, He that is afraid to be brought to the last judgement, hath but one Refuge,
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852
but one Sanctuary, Ascendat Tribunal Mentis suae, & constituat se ante seipsum; Let him cite himself before himself, give evidence himself against himself;
but one Sanctuary, Ascendat Tribunal Mentis suae, & constituat se ante seipsum; Let him Cite himself before himself, give evidence himself against himself;
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853
and so guilty as he is found here, so innocent he shall stand there. Let him proceed upon himself, as Job did, and he is safe;
and so guilty as he is found Here, so innocent he shall stand there. Let him proceed upon himself, as Job did, and he is safe;
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854
I am afraid of all my sorrow, says he; Afraid that I have not said enough against my self, nor repented enough;
I am afraid of all my sorrow, Says he; Afraid that I have not said enough against my self, nor repented enough;
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855
Afraid that my sorrows have not been sincere, but mingled with circumstances of loss of health,
Afraid that my sorrows have not been sincere, but mingled with Circumstances of loss of health,
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856
or honour, or fortune, occasioned by my sins; and not onely, not principally for the sin it self.
or honour, or fortune, occasioned by my Sins; and not only, not principally for the since it self.
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857
I am afraid of all my sorrowes, sayes he:I am afraid of all my sorrows, Says he:
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858
but how much more then of my mirths and pleasures? To judge our selves by the judgement of flatterers, that depend upon us;
but how much more then of my mirths and pleasures? To judge our selves by the judgement of Flatterers, that depend upon us;
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859
to judge our selves by the event and success of things, (I am enriched, I am preferred by this course,
to judge our selves by the event and success of things, (I am enriched, I am preferred by this course,
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860
and therefore all's well) to judge our selves by example of others, (others do thus,
and Therefore all's well) to judge our selves by Exampl of Others, (Others do thus,
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861
and why not I?) All these proceedings are Coram non Judice, all these are literally Praemunire cases,
and why not I?) All these proceedings Are Coram non Judice, all these Are literally Praemunire cases,
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862
for they are appellations into forraigne Jurisdictions, and forraigne Judicatures. Onely our own conscience rectified, is a competent judge.
for they Are appellations into foreign Jurisdictions, and foreign Judicatures. Only our own conscience rectified, is a competent judge.
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863
And they that have passed the triall of that judgement, do not so much rise to judgement at last,
And they that have passed the trial of that judgement, do not so much rise to judgement At last,
cc pns32 cst vhb vvn dt n1 pp-f d n1, vdb xx av av-d vvi p-acp n1 p-acp ord,
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864
as stand and continue in judgement: their judgement, that is, their triall, is passed here;
as stand and continue in judgement: their judgement, that is, their trial, is passed Here;
c-acp vvb cc vvi p-acp n1: po32 n1, cst vbz, po32 n1, vbz vvn av;
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865
and there they shall onely receive sentence, and that sentence shall be, Euge bone serve; Well done, good and faithfull servant;
and there they shall only receive sentence, and that sentence shall be, Euge bone serve; Well done, good and faithful servant;
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866
since thou didst enter into Judgement in the other world, enter into thy Masters Joy in this.
since thou didst enter into Judgement in the other world, enter into thy Masters Joy in this.
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867
But howso ever we be prepar'd for that judgement, well, or not well;
But howso ever we be prepared for that judgement, well, or not well;
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868
and howsoever the Judge be disposed towards us, well, or not well, there is this comfort given us here, that that judgement shall be per legem, by a Law, we shall be judged by a law of Liberty;
and howsoever the Judge be disposed towards us, well, or not well, there is this Comfort given us Here, that that judgement shall be per legem, by a Law, we shall be judged by a law of Liberty;
cc c-acp dt n1 vbb vvn p-acp pno12, av, cc xx av, pc-acp vbz d n1 vvn pno12 av, cst d n1 vmb vbi fw-la fw-la, p-acp dt n1, pns12 vmb vbi vvn p-acp dt n1 pp-f n1;
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869
which is our second branch in this second part.
which is our second branch in this second part.
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870
The Jews that prosecuted the Judgement against Christ, durst not do that without pretending a Law: The jews that prosecuted the Judgement against christ, durst not do that without pretending a Law:
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871
Habemus legem, say they, we have a law, and he hath transgressed that.Habemus legem, say they, we have a law, and he hath transgressed that.
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872
The necessary precipitations into sudden executions, to which States are forced in rebellious times, we are faine to call by the name of Law, Martial Law.
The necessary precipitations into sudden executions, to which States Are forced in rebellious times, we Are feign to call by the name of Law, Martial Law.
dt j n2 p-acp j n2, p-acp r-crq n2 vbr vvn p-acp j n2, pns12 vbr j pc-acp vvi p-acp dt n1 pp-f n1, j n1.
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873
The Torrents, and Inundations, which invasive Armies pour upon Nations, we are fain to call by the name of Law, The Law of Armes. No Judgement, no Execution, without the name, the colour, the pretence of Law;
The Torrents, and Inundations, which invasive Armies pour upon nations, we Are fain to call by the name of Law, The Law of Arms. No Judgement, no Execution, without the name, the colour, the pretence of Law;
dt n2, cc n2, r-crq j n2 vvb p-acp n2, pns12 vbr av-j pc-acp vvi p-acp dt n1 pp-f n1, dt n1 pp-f n2. dx n1, dx n1, p-acp dt n1, dt n1, dt n1 pp-f n1;
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874
for still men call for a Law for every Execution.
for still men call for a Law for every Execution.
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875
And shall not the Judge of all the earth doe right? Shall God judge us, condemn us, execute us at the last day,
And shall not the Judge of all the earth do right? Shall God judge us, condemn us, execute us At the last day,
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876
and not by a Law? by something that we never saw, never knew, never notified, never published,
and not by a Law? by something that we never saw, never knew, never notified, never published,
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877
and judge me by that, and leave out the consideration of that Law, which he bound me to keep? I ask S. Pauls question, Where is the disputer of the world? Who will offer to dispute unnecessary things, especially where Authority hath made it necessary to us, to forbear such Disputations? Blessed are the peace-makers that command, and blessed are the peace-keepers that obey, and accommodate themselves to peace, in forbearing unnecessary and uncharitable controversies:
and judge me by that, and leave out the consideration of that Law, which he bound me to keep? I ask S. Paul's question, Where is the disputer of the world? Who will offer to dispute unnecessary things, especially where authority hath made it necessary to us, to forbear such Disputations? Blessed Are the peacemakers that command, and blessed Are the peace-keepers that obey, and accommodate themselves to peace, in forbearing unnecessary and uncharitable controversies:
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878
but, without controversie, great is the mystery of Godliness; but, without controversy, great is the mystery of Godliness;
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879
The Apostle invites us to search into no farther mysteries, then such as may be without controversie:
The Apostle invites us to search into no farther Mysteres, then such as may be without controversy:
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880
the Mystery of Godlinesse is without controversie;
the Mystery of Godliness is without controversy;
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881
and godliness is, to believe that God hath given us a Law, and to live according to that Law.
and godliness is, to believe that God hath given us a Law, and to live according to that Law.
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882
This, this godliness, (that is, Knowledge and Obedience to the Law) hath the promises of this life, and the next too; all referr'd to his Law:
This, this godliness, (that is, Knowledge and obedience to the Law) hath the promises of this life, and the next too; all referred to his Law:
np1, d n1, (cst vbz, n1 cc n1 p-acp dt n1) vhz dt n2 pp-f d n1, cc dt ord av; d vvn p-acp po31 n1:
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883
for, without this, this godliness (which is holiness) no man shall see God: All referr'd to a Law.
for, without this, this godliness (which is holiness) no man shall see God: All referred to a Law.
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884
This is Christs Catechisme in S. John, That we might know the onely true God, and Jesus Christ whom he sent.
This is Christ Catechism in S. John, That we might know the only true God, and jesus christ whom he sent.
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885
A God commanding, and a Christ reconciling us, if we have transgressed that Commandment.
A God commanding, and a christ reconciling us, if we have transgressed that Commandment.
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886
And this is the Holy Ghosts Catechisme in S. Paul, Deus remunerator, That we believe God to be,
And this is the Holy Ghosts Catechism in S. Paul, Deus remunerator, That we believe God to be,
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887
and to be a just rewarder of mans actions: still all referr'd to an obedience, or disobedience of a Law.
and to be a just rewarder of men actions: still all referred to an Obedience, or disobedience of a Law.
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888
The Mystery of godliness is great, that is, great enough for our salvation, and yet without controversie;
The Mystery of godliness is great, that is, great enough for our salvation, and yet without controversy;
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889
for, though controversies have been moved about Gods first act, there can be none of his last act;
for, though controversies have been moved about God's First act, there can be none of his last act;
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890
though men have disputed of the object of Election, yet of the subject of Execution there is no controversie:
though men have disputed of the Object of Election, yet of the Subject of Execution there is no controversy:
cs n2 vhb vvn pp-f dt n1 pp-f n1, av pp-f dt n-jn pp-f n1 a-acp vbz dx n1:
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891
No man can doubt, but that when God delivers over any soule actually, and by way of execution to eternall condemnation, that he delivers over that soule to that eternal condemnation, for breaking his Law.
No man can doubt, but that when God delivers over any soul actually, and by Way of execution to Eternal condemnation, that he delivers over that soul to that Eternal condemnation, for breaking his Law.
dx n1 vmb vvi, cc-acp cst c-crq np1 vvz p-acp d n1 av-j, cc p-acp n1 pp-f n1 p-acp j n1, cst pns31 vvz p-acp d n1 p-acp d j n1, p-acp vvg po31 n1.
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892
In this we have no other adversary, but the over-sad, the despairing soule;
In this we have no other adversary, but the oversad, the despairing soul;
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893
and it becomes us all, to lend our hand to his succour, and to pour in our Wine,
and it becomes us all, to lend our hand to his succour, and to pour in our Wine,
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894
and our Oyle, into his Wounds, that lies weltring and surrounded in the blood of his own pale and exhausted soule:
and our Oil, into his Wounds, that lies weltering and surrounded in the blood of his own pale and exhausted soul:
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895
That soule, who though it can testifie to it self, some endeavour in the wayes of holinesse,
That soul, who though it can testify to it self, Some endeavour in the ways of holiness,
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896
yet upon some collateral doubts, is still suspicious, and jealous of God.
yet upon Some collateral doubts, is still suspicious, and jealous of God.
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897
How often have we seen, that a needlesse jealousie and suspition, conceived without cause, hath made a good body bad? A needlesse jealousie and suspition of his purposes and intentions upon thee, may make thy mercifull God angry too.
How often have we seen, that a needless jealousy and suspicion, conceived without cause, hath made a good body bad? A needless jealousy and suspicion of his Purposes and intentions upon thee, may make thy merciful God angry too.
uh-crq av vhb pns12 vvn, cst dt j n1 cc n1, vvn p-acp n1, vhz vvn dt j n1 j? dt j n1 cc n1 pp-f po31 n2 cc n2 p-acp pno21, vmb vvi po21 j np1 j av.
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898
Nothing can alienate God more from thee, then to think that any thing but sin can alienate him.
Nothing can alienate God more from thee, then to think that any thing but since can alienate him.
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899
How wouldst thou have God mercifull to thee, if thou wilt be unmercifull to God himself? And, Qui quid tyrannicum in Deo, He that conceives any tyrannical act in God, is unjust to the God of Justice,
How Wouldst thou have God merciful to thee, if thou wilt be unmerciful to God himself? And, Qui quid Tyrannical in God, He that conceives any tyrannical act in God, is unjust to the God of justice,
q-crq vmd2 pns21 vhi np1 j p-acp pno21, cs pns21 vm2 vbi j p-acp np1 px31? np1, fw-la fw-la fw-la p-acp fw-la, pns31 cst vvz d j n1 p-acp np1, vbz j p-acp dt n1 pp-f n1,
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900
and unmercifull to the God of Mercy.
and unmerciful to the God of Mercy.
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901
Therefore in the 17. of our Injunctions, we are commanded to arm sad souls against Despaire, by setting forth the Mercy,
Therefore in the 17. of our Injunctions, we Are commanded to arm sad Souls against Despair, by setting forth the Mercy,
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902
and the Benefits, and the Godliness of Almighty God (as the word of the Injunction is, the godliness of God) for, to leave God under a suspicion of dealing ill with any penitent soule, were to impute ungodliness to God.
and the Benefits, and the Godliness of Almighty God (as the word of the Injunction is, the godliness of God) for, to leave God under a suspicion of dealing ill with any penitent soul, were to impute ungodliness to God.
cc dt n2, cc dt n1 pp-f j-jn np1 (c-acp dt n1 pp-f dt n1 vbz, dt n1 pp-f np1) c-acp, pc-acp vvi np1 p-acp dt n1 pp-f vvg av-jn p-acp d j-jn n1, vbdr pc-acp vvi n1 p-acp np1.
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903
Therefore to that mistaking soule, that discomposed, that shiver'd, and shrivel'd, and ravel'd, and ruin'd soule, to that jealous and suspicious soule onely, I say, Let no man judge you, sayes the Apostle, intruding into those things which he hath not seene.
Therefore to that mistaking soul, that discomposed, that shivered, and shriveled, and raveled, and ruined soul, to that jealous and suspicious soul only, I say, Let no man judge you, Says the Apostle, intruding into those things which he hath not seen.
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904
Let no man make you afraid of secret purposes in God, which they have not, nor you have not seen;
Let no man make you afraid of secret Purposes in God, which they have not, nor you have not seen;
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905
for, that by which you shall be judged, is the Law; that Law, which was notified, and published to you.
for, that by which you shall be judged, is the Law; that Law, which was notified, and published to you.
p-acp, cst p-acp r-crq pn22 vmb vbi vvn, vbz dt n1; d n1, r-crq vbds vvn, cc vvn p-acp pn22.
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906
The Law alone were much too heavy, if there were not a superabundant ease and alleviation in that hand, that Christ Jesus reaches out to us.
The Law alone were much too heavy, if there were not a superabundant ease and alleviation in that hand, that christ jesus reaches out to us.
dt n1 av-j vbdr d av j, cs pc-acp vbdr xx dt j n1 cc n1 p-acp d n1, cst np1 np1 vvz av p-acp pno12.
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907
Consider the weight and the ease;
Consider the weight and the ease;
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908
and for pity to such distrustfull souls, and for establishment of your owne, stop your devotions a little, upon this consideration.
and for pity to such distrustful Souls, and for establishment of your own, stop your devotions a little, upon this consideration.
cc p-acp n1 p-acp d j n2, cc p-acp n1 pp-f po22 d, vvb po22 n2 dt j, p-acp d n1.
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909
There is Chyrographum, a hand-writing of Ordinances against me;
There is Chyrographum, a handwriting of Ordinances against me;
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910
a Debt, an Obligation contracted by our first Parents, in their disobedience, and falne upon me. a Debt, an Obligation contracted by our First Parents, in their disobedience, and fallen upon me.
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911
And even that (be it but Originall sin) is shrewd evidence; there's my first charge.
And even that (be it but Original since) is shrewd evidence; there's my First charge.
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912
But, Deletum est, sayes the Apostle there; that's blotted, that's defaced, that cannot be sued against me, after Baptisme:
But, Deletum est, Says the Apostle there; that's blotted, that's defaced, that cannot be sued against me, After Baptism:
p-acp, np1 fw-la, vvz dt n1 a-acp; d|vbz vvn, d|vbz vvn, cst vmbx vbi vvn p-acp pno11, p-acp n1:
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913
Nay, Sublatum, cruci affixum, it is cancel'd, it is nailed to the Crosse of Christ Jesus, it is no more sin; in its self it is;
Nay, Sublatum, Cruci affixum, it is canceled, it is nailed to the Cross of christ jesus, it is no more since; in its self it is;
uh-x, np1, fw-la fw-la, pn31 vbz vvn, pn31 vbz vvn p-acp dt n1 pp-f np1 np1, pn31 vbz dx dc n1; p-acp po31 n1 pn31 vbz;
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914
but to me, to condemnation, it is not: here's my charge, and my discharge for that.
but to me, to condemnation, it is not: here's my charge, and my discharge for that.
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915
But yet there is a heavier evidence, Pactum cum inferno, as the Prophet Esay speaks, I have made a covenant with death, But yet there is a Heavier evidence, Pact cum inferno, as the Prophet Isaiah speaks, I have made a Covenant with death,
p-acp av pc-acp vbz dt jc n1, np1 fw-la fw-la, p-acp dt n1 np1 vvz, pns11 vhb vvn dt n1 p-acp n1,
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916
and with Hell I am at an agreement; that is, says S. Greg. Audacter, Indesinenter peccamus, & diligendo, amicitiam profitemur: and with Hell I am At an agreement; that is, Says S. Greg. Audacitèr, Indesinenter peccamus, & diligendo, amicitiam profitemur:
cc p-acp n1 pns11 vbm p-acp dt n1; cst vbz, vvz n1 np1 n1, fw-la fw-la, cc fw-la, fw-la fw-la:
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917
We sin constantly, & we sin continually, and we sin confidently;
We sin constantly, & we sin continually, and we sin confidently;
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918
and we finde so much pleasure and profit in sin, as that we have made a league,
and we find so much pleasure and profit in since, as that we have made a league,
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919
and sworn a friendship with sin; and we keep that perverse, and irreligious promise, over-religiously;
and sworn a friendship with since; and we keep that perverse, and irreligious promise, over-religiously;
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920
and the sins of our youth flow into other sins, when age disables us for them.
and the Sins of our youth flow into other Sins, when age disables us for them.
cc dt n2 pp-f po12 n1 vvi p-acp j-jn n2, c-crq n1 vvz pno12 p-acp pno32.
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921
But yet there is a Deletum est, in this case too;
But yet there is a Deletum est, in this case too;
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922
our covenant with death is disanull'd (sayes that Prophet) when we are made partakers of the death of Christ, in the blessed Sacrament.
our Covenant with death is Disannulled (Says that Prophet) when we Are made partakers of the death of christ, in the blessed Sacrament.
po12 n1 p-acp n1 vbz vvd (vvz d n1) c-crq pns12 vbr vvn n2 pp-f dt n1 pp-f np1, p-acp dt j-vvn n1.
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923
Mine actuall sins lose their act, and mine habituall sins fall from me as a habit,
Mine actual Sins loose their act, and mine habitual Sins fallen from me as a habit,
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924
as a garment put off, when I come to that: there's my charge, and my discharge for that.
as a garment put off, when I come to that: there's my charge, and my discharge for that.
c-acp dt n1 vvd a-acp, c-crq pns11 vvb p-acp d: pc-acp|vbz po11 n1, cc po11 n1 p-acp d.
(8) sermon (DIV1)
42
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925
But yet there is worse evidence against me, then either this Chyrographum, the first hand-writing of Adams hand,
But yet there is Worse evidence against me, then either this Chyrographum, the First handwriting of Adams hand,
p-acp av pc-acp vbz jc n1 p-acp pno11, cs d d fw-la, dt ord n1 pp-f npg1 n1,
(8) sermon (DIV1)
42
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926
or then this pactum, this contract of mine own hand, actuall and habituall sin (for of these, one is wash'd out in water,
or then this Pact, this contract of mine own hand, actual and habitual since (for of these, one is washed out in water,
cc av d fw-la, d n1 pp-f po11 d n1, j cc j n1 (c-acp pp-f d, pi vbz vvn av p-acp n1,
(8) sermon (DIV1)
42
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927
and the other in blood, in the two Sacraments.) But then there is Lex in Membris, sayes the Apostle, I finde a law, that when I would do good, evil is present with me.
and the other in blood, in the two Sacraments.) But then there is Lex in Membris, Says the Apostle, I find a law, that when I would do good, evil is present with me.
cc dt n-jn p-acp n1, p-acp dt crd n2.) p-acp av pc-acp vbz np1 p-acp fw-la, vvz dt n1, pns11 vvb dt n1, cst c-crq pns11 vmd vdi j, j-jn vbz j p-acp pno11.
(8) sermon (DIV1)
42
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928
Sin assisted by me, is now become a tyrant over me, and hath established a government upon me;
since assisted by me, is now become a tyrant over me, and hath established a government upon me;
n1 vvn p-acp pno11, vbz av vvn dt n1 p-acp pno11, cc vhz vvn dt n1 p-acp pno11;
(8) sermon (DIV1)
42
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929
and there is a law of sin, and a law in my flesh, which after the water of Baptism taken,
and there is a law of since, and a law in my Flesh, which After the water of Baptism taken,
cc pc-acp vbz dt n1 pp-f n1, cc dt n1 p-acp po11 n1, r-crq p-acp dt n1 pp-f n1 vvn,
(8) sermon (DIV1)
42
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930
and the water of penitent teares given;
and the water of penitent tears given;
cc dt n1 pp-f j-jn n2 vvn;
(8) sermon (DIV1)
42
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931
after the blood of Jesus Christ taken, and mine own blood given (that is, a holy readiness at that time,
After the blood of jesus christ taken, and mine own blood given (that is, a holy readiness At that time,
p-acp dt n1 pp-f np1 np1 vvn, cc po11 d n1 vvn (cst vbz, dt j n1 p-acp d n1,
(8) sermon (DIV1)
42
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932
when I am made partaker of Christs death, to die for Christ) throwes me back, by relapses into those repented sins.
when I am made partaker of Christ death, to die for christ) throws me back, by relapses into those repented Sins.
c-crq pns11 vbm vvn n1 pp-f npg1 n1, pc-acp vvi p-acp np1) vvz pno11 av, p-acp n2 p-acp d vvd n2.
(8) sermon (DIV1)
42
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933
This put the Apostle to that passionate exclamation, O wretched man that I am!
This put the Apostle to that passionate exclamation, Oh wretched man that I am!
np1 vvd dt n1 p-acp d j n1, uh j n1 cst pns11 vbm!
(8) sermon (DIV1)
42
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934
And yet he found a deliverance, even from the body of this death, through Jesus Christ his Lord:
And yet he found a deliverance, even from the body of this death, through jesus christ his Lord:
cc av pns31 vvd dt n1, av p-acp dt n1 pp-f d n1, p-acp np1 np1 po31 n1:
(8) sermon (DIV1)
42
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935
that is, a free, an open recourse and access to him in all oppressions of heart, in all dejections of spirit.
that is, a free, an open recourse and access to him in all oppressions of heart, in all dejections of Spirit.
cst vbz, dt j, dt j n1 cc n1 p-acp pno31 p-acp d n2 pp-f n1, p-acp d n2 pp-f n1.
(8) sermon (DIV1)
42
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936
Now, when this Chyrographum, this bond of Adams hand, Original sin, is cancell'd upon the Cross of Christ;
Now, when this Chyrographum, this bound of Adams hand, Original since, is canceled upon the Cross of christ;
av, c-crq d fw-la, d n1 pp-f npg1 n1, j-jn n1, vbz vvn p-acp dt n1 pp-f np1;
(8) sermon (DIV1)
42
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937
And this Pactum, this band of mine hand, actual sins, washed away in the blood of Christ;
And this Pact, this band of mine hand, actual Sins, washed away in the blood of christ;
cc d np1, d n1 pp-f po11 n1, j n2, vvn av p-acp dt n1 pp-f np1;
(8) sermon (DIV1)
42
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938
and this, Lex in membris, this disposition to relapse into repented sins (which, as a tide that does certainly come every day, does come every day in one form or other) is beaten back,
and this, Lex in membris, this disposition to relapse into repented Sins (which, as a tide that does Certainly come every day, does come every day in one from or other) is beaten back,
cc d, np1 p-acp fw-la, d n1 p-acp n1 p-acp vvn n2 (r-crq, c-acp dt n1 cst vdz av-j vvi d n1, vdz vvi d n1 p-acp crd n1 cc n-jn) vbz vvn av,
(8) sermon (DIV1)
42
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939
as a tide by a bank, by a continual opposing the merits and the example of Christ Jesus,
as a tide by a bank, by a continual opposing the merits and the Exampl of christ jesus,
c-acp dt n1 p-acp dt n1, p-acp dt j vvg dt n2 cc dt n1 pp-f np1 np1,
(8) sermon (DIV1)
42
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940
and the practise of his fasting, and such other medicinall disciplines, as I find to prevaile against such relapses;
and the practice of his fasting, and such other medicinal disciplines, as I find to prevail against such relapses;
cc dt n1 pp-f po31 n-vvg, cc d j-jn j n2, c-acp pns11 vvb pc-acp vvi p-acp d n2;
(8) sermon (DIV1)
42
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941
when by this blessed means, the whole Law, against which I am a trespasser, is evacuated, will God condemn me for all this,
when by this blessed means, the Whole Law, against which I am a trespasser, is evacuated, will God condemn me for all this,
c-crq p-acp d j-vvn n2, dt j-jn n1, p-acp r-crq pns11 vbm dt n1, vbz vvn, vmb np1 vvi pno11 p-acp d d,
(8) sermon (DIV1)
42
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942
and not by a Law? When I have pleaded Christ, and Christ, and Christ; Baptism, and Blood, and Teares;
and not by a Law? When I have pleaded christ, and christ, and christ; Baptism, and Blood, and Tears;
cc xx p-acp dt n1? c-crq pns11 vhb vvn np1, cc np1, cc np1; n1, cc n1, cc n2;
(8) sermon (DIV1)
42
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943
will God condemn me an oblique way, when he cannot by a direct way;
will God condemn me an oblique Way, when he cannot by a Direct Way;
vmb np1 vvi pno11 dt j n1, c-crq pns31 vmbx p-acp dt j n1;
(8) sermon (DIV1)
42
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944
by a secret purpose, when he hath no law to condemn me by? Sad and disconsolate, distorted and distracted soul!
by a secret purpose, when he hath no law to condemn me by? Sad and disconsolate, distorted and distracted soul!
p-acp dt j-jn n1, c-crq pns31 vhz dx n1 pc-acp vvi pno11 p-acp? j cc j, vvn cc j-vvn n1!
(8) sermon (DIV1)
42
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945
if it be well said in the School, Absurdum est disputare, ex manuscriptis, it is an unjust thing in Controversies and Disputations, to press arguments out of Manuscripts, that cannot be seen by every man;
if it be well said in the School, Absurdum est disputare, ex manuscriptis, it is an unjust thing in Controversies and Disputations, to press Arguments out of Manuscripts, that cannot be seen by every man;
cs pn31 vbb av vvn p-acp dt n1, np1 fw-la fw-la, fw-la fw-la, pn31 vbz dt j n1 p-acp n2 cc n2, pc-acp vvi n2 av pp-f n2, cst vmbx vbi vvn p-acp d n1;
(8) sermon (DIV1)
42
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946
it were ill said in thy conscience, that God will proceed against thee ex manuscripto, or condemn thee upon any thing which thou never saw'st, any unrevealed purpose of his. Suspicious soul! ill-presaging soul!
it were ill said in thy conscience, that God will proceed against thee ex manuscripto, or condemn thee upon any thing which thou never Sawest, any unrevealed purpose of his. Suspicious soul! ill-presaging soul!
pn31 vbdr av-jn vvn p-acp po21 n1, cst np1 vmb vvi p-acp pno21 fw-la av-an, cc vvb pno21 p-acp d n1 r-crq pns21 av-x vvd2, d j n1 pp-f png31. j n1! j n1!
(8) sermon (DIV1)
42
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947
Is there something else, besides the day of Judgement, that the Son of Man does not know? Disquiet soul!
Is there something Else, beside the day of Judgement, that the Son of Man does not know? Disquiet soul!
vbz pc-acp pi av, p-acp dt n1 pp-f n1, cst dt n1 pp-f n1 vdz xx vvi? j-jn n1!
(8) sermon (DIV1)
42
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948
Does he not know the proceeding of that Judgement, wherein himself is to be the Judge? But that when he hath died for thy sins,
Does he not know the proceeding of that Judgement, wherein himself is to be the Judge? But that when he hath died for thy Sins,
vdz pns31 xx vvi dt n-vvg pp-f d n1, c-crq n1 vbz pc-acp vbi dt n1? p-acp cst c-crq pns31 vhz vvn p-acp po21 n2,
(8) sermon (DIV1)
42
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949
and so fulfilled the Law in thy behalfe, thou maist be condemned without respect of that Law,
and so fulfilled the Law in thy behalf, thou Mayest be condemned without respect of that Law,
cc av vvn dt n1 p-acp po21 n1, pns21 vm2 vbi vvn p-acp n1 pp-f d n1,
(8) sermon (DIV1)
42
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950
and upon something, that shall have had no consideration, no relation to any such breach of any such Law in thee? Intricated, intangled conscience!
and upon something, that shall have had no consideration, no Relation to any such breach of any such Law in thee? Intricated, entangled conscience!
cc p-acp pi, cst vmb vhi vhn dx n1, dx n1 p-acp d d n1 pp-f d d n1 p-acp pno21? vvn, j-vvn n1!
(8) sermon (DIV1)
42
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951
Christ tells thee of a Judgement, because thou didst not do the works of Mercy, not feed, not cloath the poor;
christ tells thee of a Judgement, Because thou didst not do the works of Mercy, not feed, not cloth the poor;
np1 vvz pno21 pp-f dt n1, c-acp pns21 vdd2 xx vdi dt n2 pp-f n1, xx vvi, xx n1 dt j;
(8) sermon (DIV1)
42
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952
for those were enjoyned thee by a Law:
for those were enjoined thee by a Law:
p-acp d vbdr vvn pno21 p-acp dt n1:
(8) sermon (DIV1)
42
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953
But he never tells thee of any Judgement therefore, because thy name was written in a dark book of Death, never unclasped, never opened unto thee in thy life.
But he never tells thee of any Judgement Therefore, Because thy name was written in a dark book of Death, never unclasped, never opened unto thee in thy life.
cc-acp pns31 av-x vvz pno21 pp-f d n1 av, c-acp po21 n1 vbds vvn p-acp dt j n1 pp-f n1, av-x vvn, av-x vvd p-acp pno21 p-acp po21 n1.
(8) sermon (DIV1)
42
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954
He sayes unto thee lovingly, and indulgently, Fear not, for it is Gods good pleasure to give you the Kingdome;
He Says unto thee lovingly, and indulgently, fear not, for it is God's good pleasure to give you the Kingdom;
pns31 vvz p-acp pno21 av-vvg, cc av-j, vvb xx, c-acp pn31 vbz ng1 j n1 pc-acp vvi pn22 dt n1;
(8) sermon (DIV1)
42
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955
But he never sayes to the wickedest in the world, Live in fear, dye in anxiety, in suspition, and suspension for his displeasure:
But he never Says to the wickedest in the world, Live in Fear, die in anxiety, in suspicion, and suspension for his displeasure:
cc-acp pns31 av-x vvz p-acp dt js p-acp dt n1, vvb p-acp n1, vvb p-acp n1, p-acp n1, cc n1 p-acp po31 n1:
(8) sermon (DIV1)
42
Page 39
956
a displeasure conceived against you, before you were sinners, before you were men, hath thrown you out of that Kingdome into utter darkness.
a displeasure conceived against you, before you were Sinners, before you were men, hath thrown you out of that Kingdom into utter darkness.
dt n1 vvn p-acp pn22, c-acp pn22 vbdr n2, c-acp pn22 vbdr n2, vhz vvn pn22 av pp-f d n1 p-acp j n1.
(8) sermon (DIV1)
42
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957
There is no condemnation to them that are in Christ Jesus;
There is no condemnation to them that Are in christ jesus;
pc-acp vbz dx n1 p-acp pno32 cst vbr p-acp np1 np1;
(8) sermon (DIV1)
42
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958
the reason is added, because the Law of the Spirit of Life hath made them free from the Law of Sin, and of Death.
the reason is added, Because the Law of the Spirit of Life hath made them free from the Law of since, and of Death.
dt n1 vbz vvn, c-acp dt n1 pp-f dt n1 pp-f n1 vhz vvn pno32 j p-acp dt n1 pp-f n1, cc pp-f n1.
(8) sermon (DIV1)
42
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959
All, upon all sides, is still referred to Law.
All, upon all sides, is still referred to Law.
av-d, p-acp d n2, vbz av vvn p-acp n1.
(8) sermon (DIV1)
42
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960
And where there is no law against thee (as there is not to him that is in Christ;
And where there is no law against thee (as there is not to him that is in christ;
cc c-crq pc-acp vbz dx n1 p-acp pno21 (c-acp pc-acp vbz xx p-acp pno31 cst vbz p-acp np1;
(8) sermon (DIV1)
42
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961
and he is in Christ, who hath endeavoured the keeping, or repented the breaking of the Law) God will never proceed to execution by any secret purpose never notified, never manifested.
and he is in christ, who hath endeavoured the keeping, or repented the breaking of the Law) God will never proceed to execution by any secret purpose never notified, never manifested.
cc pns31 vbz p-acp np1, r-crq vhz vvn dt n-vvg, cc vvd dt n-vvg pp-f dt n1) np1 vmb av-x vvi p-acp n1 p-acp d j-jn n1 av-x vvn, av-x vvn.
(8) sermon (DIV1)
42
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962
Suspicious, jealous, scattered soule, recollect thy self, and give thy self that redintegration, that acquiescence, which the Spirit of God, in the means of the Church offers thee:
Suspicious, jealous, scattered soul, recollect thy self, and give thy self that redintegration, that acquiescence, which the Spirit of God, in the means of the Church offers thee:
j, j, j-vvn n1, vvb po21 n1, cc vvb po21 n1 cst n1, cst n1, r-crq dt n1 pp-f np1, p-acp dt n2 pp-f dt n1 vvz pno21:
(8) sermon (DIV1)
42
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963
study the Mystery of godlinesse, which is without all controversie;
study the Mystery of godliness, which is without all controversy;
vvb dt n1 pp-f n1, r-crq vbz p-acp d n1;
(8) sermon (DIV1)
42
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964
that is, endeavour to keep, repent the not keeping of the Law, and thou art safe;
that is, endeavour to keep, Repent thee not keeping of the Law, and thou art safe;
d vbz, vvb pc-acp vvi, vvb pno32 xx vvg pp-f dt n1, cc pns21 vb2r j;
(8) sermon (DIV1)
42
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965
for that that you shall be judged by, is a Law. But then this Law is called here a Law of Liberty;
for that that you shall be judged by, is a Law. But then this Law is called Here a Law of Liberty;
p-acp d cst pn22 vmb vbi vvn p-acp, vbz dt n1. p-acp av d n1 vbz vvn av dt n1 pp-f n1;
(8) sermon (DIV1)
42
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966
and whether that denotation, that it is called a Law of Liberty, import an ease to us,
and whither that denotation, that it is called a Law of Liberty, import an ease to us,
cc cs d n1, cst pn31 vbz vvn dt n1 pp-f n1, vvb dt n1 p-acp pno12,
(8) sermon (DIV1)
42
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967
or a heavier weight upon us, is our last disquisition, and conclusion of all:
or a Heavier weight upon us, is our last disquisition, and conclusion of all:
cc dt jc n1 p-acp pno12, vbz po12 ord n1, cc n1 pp-f d:
(8) sermon (DIV1)
42
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968
So speak ye, and so do, as they that shall be judged by the Law of Liberty.
So speak you, and so do, as they that shall be judged by the Law of Liberty.
av vvb pn22, cc av vdb, c-acp pns32 cst vmb vbi vvn p-acp dt n1 pp-f n1.
(8) sermon (DIV1)
42
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969
That the Apostle here, by the Law of Liberty, meanes the Gospel, was never doubted. He had called the Gospel so, before this place: That the Apostle Here, by the Law of Liberty, means the Gospel, was never doubted. He had called the Gospel so, before this place:
cst dt n1 av, p-acp dt n1 pp-f n1, vvz dt n1, vbds av-x vvn. pns31 vhd vvn dt n1 av, c-acp d n1:
(8) sermon (DIV1)
43
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970
Whoso looketh into the perfect law of liberty, and continueth therein, shall be blessed in his deed; Whoso looks into the perfect law of liberty, and Continueth therein, shall be blessed in his deed;
r-crq vvz p-acp dt j n1 pp-f n1, cc vvz av, vmb vbi vvn p-acp po31 n1;
(8) sermon (DIV1)
43
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971
that is, blessed in doing so, blessed in conforming himself to the Gospel.
that is, blessed in doing so, blessed in conforming himself to the Gospel.
cst vbz, vvn p-acp vdg av, vvn p-acp vvg px31 p-acp dt n1.
(8) sermon (DIV1)
43
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972
But why does he call it so, a Law of Liberty? Not because men naturally affecting liberty, might be drawn to an affection of the Gospel, by proposing it in that specious name of Liberty, though it were not so.
But why does he call it so, a Law of Liberty? Not Because men naturally affecting liberty, might be drawn to an affection of the Gospel, by proposing it in that specious name of Liberty, though it were not so.
p-acp q-crq vdz pns31 vvi pn31 av, dt n1 pp-f n1? xx c-acp n2 av-j vvg n1, vmd vbi vvn p-acp dt n1 pp-f dt n1, p-acp vvg pn31 p-acp d j n1 pp-f n1, cs pn31 vbdr xx av.
(8) sermon (DIV1)
43
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973
The Holy Ghost calls the Gospel a Pearle, and a Treasure, and a Kingdom, and Joy, and Glory;
The Holy Ghost calls the Gospel a Pearl, and a Treasure, and a Kingdom, and Joy, and Glory;
dt j n1 vvz dt n1 dt n1, cc dt n1, cc dt n1, cc n1, cc n1;
(8) sermon (DIV1)
43
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974
not to allure men with false names, but because men love these, and the Gospel is truly all these;
not to allure men with false names, but Because men love these, and the Gospel is truly all these;
xx pc-acp vvi n2 p-acp j n2, cc-acp c-acp n2 vvb d, cc dt n1 vbz av-j d d;
(8) sermon (DIV1)
43
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975
a Pearle, and a Treasure, and a Kingdome, and Joy, and Glory: And it is truly a Law of Liberty.
a Pearl, and a Treasure, and a Kingdom, and Joy, and Glory: And it is truly a Law of Liberty.
dt n1, cc dt n1, cc dt n1, cc n1, cc n1: cc pn31 vbz av-j dt n1 pp-f n1.
(8) sermon (DIV1)
43
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976
But of what kind, and in what respect? Not such a Liberty as they have established in the Roman Church, where Ecclesiastical Liberty must exempt Ecclesiastical persons from participating all burdens of the State,
But of what kind, and in what respect? Not such a Liberty as they have established in the Roman Church, where Ecclesiastical Liberty must exempt Ecclesiastical Persons from participating all burdens of the State,
p-acp pp-f q-crq n1, cc p-acp r-crq n1? xx d dt n1 c-acp pns32 vhb vvn p-acp dt njp n1, c-crq j n1 vmb vvi j n2 p-acp vvg d n2 pp-f dt n1,
(8) sermon (DIV1)
43
Page 40
977
and from being Traitors, though they commit treason, because they are Subjects to no secular Prince:
and from being Traitors, though they commit treason, Because they Are Subject's to no secular Prince:
cc p-acp vbg n2, cs pns32 vvb n1, c-acp pns32 vbr n2-jn p-acp dx j n1:
(8) sermon (DIV1)
43
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978
nor the liberty of the Anabaptists, that overthrowes Magistracy, and consequently all subjection, both Ecclesiastical and Laick;
nor the liberty of the Anabaptists, that overthrows Magistracy, and consequently all subjection, both Ecclesiastical and Laic;
ccx dt n1 pp-f dt np1, cst vvz n1, cc av-j d n1, d j cc j;
(8) sermon (DIV1)
43
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979
for, when upon those words, Be ye not servants of men, S. Chrysostome sayes, this is Christian liberty, Nec aliis nec sibi servire, neither to be subjects to others, nor to our selves;
for, when upon those words, Be you not Servants of men, S. Chrysostom Says, this is Christian liberty, Nec Others nec sibi Serve, neither to be subject's to Others, nor to our selves;
p-acp, c-crq p-acp d n2, vbb pn22 xx n2 pp-f n2, np1 np1 vvz, d vbz np1 n1, fw-la fw-la fw-la fw-la fw-la, av-dx pc-acp vbi n2-jn p-acp n2-jn, ccx p-acp po12 n2;
(8) sermon (DIV1)
43
Page 40
980
that's spoken with modification, with relation to our first Allegeance, our Allegeance to God;
that's spoken with modification, with Relation to our First Allegiance, our Allegiance to God;
d|vbz vvn p-acp n1, p-acp n1 p-acp po12 ord n1, po12 n1 p-acp np1;
(8) sermon (DIV1)
43
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981
not to be so subject to others, or to our selves, as that either for their sakes or our owne, we depart from any necessary declaration of our service to God.
not to be so Subject to Others, or to our selves, as that either for their sakes or our own, we depart from any necessary declaration of our service to God.
xx pc-acp vbi av j-jn p-acp n2-jn, cc p-acp po12 n2, c-acp cst d p-acp po32 n2 cc po12 d, pns12 vvb p-acp d j n1 pp-f po12 n1 p-acp np1.
(8) sermon (DIV1)
43
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982
First then, the Gospel is a Law of Liberty, in respect of the Author of the Gospel, of God himself, First then, the Gospel is a Law of Liberty, in respect of the Author of the Gospel, of God himself,
np1 av, dt n1 vbz dt n1 pp-f n1, p-acp n1 pp-f dt n1 pp-f dt n1, pp-f np1 px31,
(8) sermon (DIV1)
44
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983
because it leaves God at his liberty.
Because it leaves God At his liberty.
c-acp pn31 vvz np1 p-acp po31 n1.
(8) sermon (DIV1)
44
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984
Not at liberty to judge against his Gospel, where he hath manifested it for a Law;
Not At liberty to judge against his Gospel, where he hath manifested it for a Law;
xx p-acp n1 pc-acp vvi p-acp po31 n1, c-crq pns31 vhz vvn pn31 p-acp dt n1;
(8) sermon (DIV1)
44
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985
for he hath laid a holy necessity upon himself, to judge according to that Law, where he hath published that law.
for he hath laid a holy necessity upon himself, to judge according to that Law, where he hath published that law.
c-acp pns31 vhz vvn dt j n1 p-acp px31, pc-acp vvi vvg p-acp d n1, c-crq pns31 vhz vvn d n1.
(8) sermon (DIV1)
44
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986
But at liberty so, as that it consists onely in his good pleasure, to what Nation he will publish the Gospel,
But At liberty so, as that it consists only in his good pleasure, to what nation he will publish the Gospel,
p-acp p-acp n1 av, c-acp cst pn31 vvz av-j p-acp po31 j n1, p-acp r-crq n1 pns31 vmb vvi dt n1,
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or in what Nation he will continue the Gospel, or upon what persons he will make this Gospel effectuall.
or in what nation he will continue the Gospel, or upon what Persons he will make this Gospel effectual.
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988
So Oecumenius (who is no single witness, nor speaks not alone, but compiles the former Fathers) places this liberty in God, that God is at liberty to give this Gospel when he will;
So Oecumenius (who is no single witness, nor speaks not alone, but compiles the former Father's) places this liberty in God, that God is At liberty to give this Gospel when he will;
np1 np1 (r-crq vbz dx j n1, ccx vvz xx av-j, cc-acp vvz dt j n2) vvz d n1 p-acp np1, cst np1 vbz p-acp n1 pc-acp vvi d n1 c-crq pns31 vmb;
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989
and at liberty so, as that he hath exempted no man, how well soever he love him;
and At liberty so, as that he hath exempted no man, how well soever he love him;
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990
nor put on such fetters or manacles upon himself, but that he can and will punish those that transgress this law.
nor put on such fetters or manacles upon himself, but that he can and will Punish those that transgress this law.
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991
So it is a Law of liberty to God;
So it is a Law of liberty to God;
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992
nothing determined upon any man, nothing concluded in himself, lies so in Gods way, as to hinder him from proceeding in his last judgement, according to the keeping or breaking of this law:
nothing determined upon any man, nothing concluded in himself, lies so in God's Way, as to hinder him from proceeding in his last judgement, according to the keeping or breaking of this law:
pix vvd p-acp d n1, pix vvn p-acp px31, vvz av p-acp ng1 n1, c-acp pc-acp vvi pno31 p-acp vvg p-acp po31 ord n1, vvg p-acp dt n-vvg cc vvg pp-f d n1:
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993
still God is at his liberty. And it is a Law of liberty in respect of us: of us, who are Christians;
still God is At his liberty. And it is a Law of liberty in respect of us: of us, who Are Christians;
av np1 vbz p-acp po31 n1. cc pn31 vbz dt n1 pp-f n1 p-acp n1 pp-f pno12: pp-f pno12, r-crq vbr njpg2;
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994
and considered so, either with a respect to the naturall man, or with a respect to the Jew.
and considered so, either with a respect to the natural man, or with a respect to the Jew.
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995
For, if we compare the Christian with the naturall man, the law of Nature layes the same obligation upon the naturall man,
For, if we compare the Christian with the natural man, the law of Nature lays the same obligation upon the natural man,
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996
as the Gospel does upon the Christian, for the morall part thereof.
as the Gospel does upon the Christian, for the moral part thereof.
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997
The Christian is no more bound to love God, nor his neighbour, then the naturall man is:
The Christian is no more bound to love God, nor his neighbour, then the natural man is:
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998
therein the naturall man hath no more liberty then the Christian; so far their law is equal:
therein the natural man hath no more liberty then the Christian; so Far their law is equal:
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999
And then all the law which the Christian hath, and the natural man hath not, is a law of liberty to the Christian, that is, a law that gives him an ease,
And then all the law which the Christian hath, and the natural man hath not, is a law of liberty to the Christian, that is, a law that gives him an ease,
cc av d dt n1 r-crq dt njp vhz, cc dt j n1 vhz xx, vbz dt n1 pp-f n1 p-acp dt njp, cst vbz, dt n1 cst vvz pno31 dt n1,
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1000
and a readier way to perform those duties; which way the natural man hath not, and yet is bound to the same duties.
and a Readier Way to perform those duties; which Way the natural man hath not, and yet is bound to the same duties.
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1001
The natural man, if he transgress that law, which he finds in his own heart, findes a condemnation in himself, as well as the Christian;
The natural man, if he transgress that law, which he finds in his own heart, finds a condemnation in himself, as well as the Christian;
dt j n1, cs pns31 vvb d n1, r-crq pns31 vvz p-acp po31 d n1, vvz dt n1 p-acp px31, c-acp av c-acp dt njp;
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1002
therein he is no freer then the Christian: But he finds no Sanctuary, no Altar, no Sacrifice, no Church;
therein he is no freer then the Christian: But he finds no Sanctuary, no Altar, no Sacrifice, no Church;
av pns31 vbz dx jc cs dt njp: cc-acp pns31 vvz dx n1, dx n1, dx n1, dx n1;
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1003
no such Liberties, as the Christian does in the Gospel.
no such Liberties, as the Christian does in the Gospel.
dx d n2, c-acp dt np1 vdz p-acp dt n1.
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1004
So the Gospel is a law of Liberty to us in respect of the natural man, that it sets us at liberty, restores us to liberty,
So the Gospel is a law of Liberty to us in respect of the natural man, that it sets us At liberty, restores us to liberty,
np1 dt n1 vbz dt n1 pp-f n1 p-acp pno12 p-acp n1 pp-f dt j n1, cst pn31 vvz pno12 p-acp n1, vvz pno12 p-acp n1,
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1005
after we are falne into prison for debt, into Gods displeasure for sin, by affording us means of reconciliation to God again.
After we Are fallen into prison for debt, into God's displeasure for since, by affording us means of reconciliation to God again.
c-acp pns12 vbr vvn p-acp n1 p-acp n1, p-acp ng1 n1 p-acp n1, p-acp vvg pno12 n2 pp-f n1 p-acp np1 av.
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1006
It is so also in respect of the Law given by God to the Jewes. The Jewes had liberties, that is, refuge and help of sacrifices for sin;
It is so also in respect of the Law given by God to the Jews. The Jews had Liberties, that is, refuge and help of Sacrifices for since;
pn31 vbz av av p-acp n1 pp-f dt n1 vvn p-acp np1 p-acp dt np2. dt np2 vhd n2, cst vbz, n1 cc n1 pp-f n2 p-acp n1;
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1007
which the natural man had not:
which the natural man had not:
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1008
for, if the natural man were driven and followed from his own heart, that he saw no comfort of an innocency there, he had no other liberties to flie to, no comfort in any other thing;
for, if the natural man were driven and followed from his own heart, that he saw no Comfort of an innocency there, he had no other Liberties to fly to, no Comfort in any other thing;
c-acp, cs dt j n1 vbdr vvn cc vvn p-acp po31 d n1, cst pns31 vvd dx n1 pp-f dt n1 a-acp, pns31 vhd dx j-jn n2 pc-acp vvi p-acp, dx n1 p-acp d j-jn n1;
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1009
no law, no promise annexed to any other action; not to Sacrifice, as the Jewes;
no law, no promise annexed to any other actium; not to Sacrifice, as the Jews;
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1010
or to Sacrament, as the Christians, but must irremediably sink under the condemnation of his own heart.
or to Sacrament, as the Christians, but must irremediably sink under the condemnation of his own heart.
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1011
The Jew had this liberty, a Law, and a Law that involv'd the Gospel; but then the Gospel was to the Jew but as a letter seal'd;
The Jew had this liberty, a Law, and a Law that involved the Gospel; but then the Gospel was to the Jew but as a Letter sealed;
dt np1 vhd d n1, dt n1, cc dt n1 cst j-vvn dt n1; cc-acp cs dt n1 vbds p-acp dt np1 p-acp p-acp dt n1 vvd;
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1012
and the Jew was but as a servant, who was trusted to carry the letter, as it was, seal'd, to another, to carry it to the Christian.
and the Jew was but as a servant, who was trusted to carry the Letter, as it was, sealed, to Another, to carry it to the Christian.
cc dt np1 vbds p-acp c-acp dt n1, r-crq vbds vvn pc-acp vvi dt n1, c-acp pn31 vbds, vvd, p-acp j-jn, pc-acp vvi pn31 p-acp dt njp.
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1013
Now the Christian hath received this letter at the Jews hand, and he opens it; he sees the Jewes Prophesie made History to him;
Now the Christian hath received this Letter At the jews hand, and he Opens it; he sees the Jews Prophesy made History to him;
av dt njp vhz vvn d n1 p-acp dt np2 n1, cc pns31 vvz pn31; pns31 vvz dt np2 vvb j n1 p-acp pno31;
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1014
the Jewes hope and reversion, made possession and inheritance to him: he sees the Jewes faith made matter of fact;
the Jews hope and reversion, made possession and inheritance to him: he sees the Jews faith made matter of fact;
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1015
he sees all that was promised and represented in the Law, performed and recorded in the Gospel, and applied in the Church.
he sees all that was promised and represented in the Law, performed and recorded in the Gospel, and applied in the Church.
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1016
There Christ sayes, Henceforth call I you not servants, but friends. Wherein consists this enfranchisement? In this; There christ Says, Henceforth call I you not Servants, but Friends. Wherein consists this enfranchisement? In this;
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1017
The servant knoweth not what his master doth (the Jewes knew not that) but I have called you friends, sayes Christ, for all things that I heard of my Father, I have made known unto you. The servant Knoweth not what his master does (the Jews knew not that) but I have called you Friends, Says christ, for all things that I herd of my Father, I have made known unto you.
dt n1 vvz xx r-crq po31 n1 vdz (dt np2 vvd xx cst) p-acp pns11 vhb vvn pn22 n2, vvz np1, p-acp d n2 cst pns11 vvd pp-f po11 n1, pns11 vhb vvn vvn p-acp pn22.
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1018
The Law made nothing perfect, sayes the Apostle. Where was the defect? he tells us that;The Law made nothing perfect, Says the Apostle. Where was the defect? he tells us that;
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1019
the old Covenant (that is, the Law) gendreth to bondage.
the old Covenant (that is, the Law) gendereth to bondage.
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1020
What bondage? he tells us that too, when he says, The Law was a Schoolmaster.
What bondage? he tells us that too, when he Says, The Law was a Schoolmaster.
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1021
The Jews were as School-boys, always spelling, and putting together Types and Figure;
The jews were as Schoolboys, always spelling, and putting together Types and Figure;
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1022
which things typified and figured, how this Lamb should signifie Christ, how this fire should signifie a holy Ghost. The Christian is come to the University, from Grammar to Logick, to him that is Logos it self, the Word;
which things typified and figured, how this Lamb should signify christ, how this fire should signify a holy Ghost. The Christian is come to the university, from Grammar to Logic, to him that is Logos it self, the Word;
r-crq n2 vvn cc vvn, c-crq d n1 vmd vvi np1, c-crq d n1 vmd vvi dt j n1. dt njp vbz vvn p-acp dt n1, p-acp n1 p-acp n1, p-acp pno31 cst vbz np1 pn31 n1, dt n1;
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1023
to apprehend & apply Christ himself;
to apprehend & apply christ himself;
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1024
and so is at more liberty then when he had onely a dark law, without any comment, with the natural man;
and so is At more liberty then when he had only a dark law, without any comment, with the natural man;
cc av vbz p-acp av-dc n1 cs c-crq pns31 vhd av-j dt j n1, p-acp d n1, p-acp dt j n1;
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1025
or onely a dark comment, that is, the Law, with a dimme light, & ill eys, as the Jews had:
or only a dark comment, that is, the Law, with a dim Light, & ill eyes, as the jews had:
cc av-j dt j n1, cst vbz, dt n1, p-acp dt j n1, cc j-jn n2, c-acp dt np2 vhd:
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1026
for though the Jew had the liberty of a Law, yet they had not the law of Liberty.
for though the Jew had the liberty of a Law, yet they had not the law of Liberty.
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1027
So the Gospel is a law of Liberty to God, who is still at his liberty to give and take,
So the Gospel is a law of Liberty to God, who is still At his liberty to give and take,
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1028
and to condemn according to that law; and a law of liberty to us, as we are compared to the natural man, or to the Jew.
and to condemn according to that law; and a law of liberty to us, as we Are compared to the natural man, or to the Jew.
cc pc-acp vvi vvg p-acp d n1; cc dt n1 pp-f n1 p-acp pno12, c-acp pns12 vbr vvn p-acp dt j n1, cc p-acp dt np1.
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1029
But when we confine our selves in our selves, positively, without comparison, it is not such a law of liberty to us,
But when we confine our selves in our selves, positively, without comparison, it is not such a law of liberty to us,
p-acp c-crq pns12 vvb po12 n2 p-acp po12 n2, av-j, p-acp n1, pn31 vbz xx d dt n1 pp-f n1 p-acp pno12,
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1030
as some men have come too near saying, That the sins of Gods children do them no harm;
as Some men have come too near saying, That the Sins of God's children do them no harm;
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1031
that God sees not the sins of his children; that God was no further out with David in his Adultery, then in his Repentance:
that God sees not the Sins of his children; that God was no further out with David in his Adultery, then in his Repentance:
cst np1 vvz xx dt n2 pp-f po31 n2; cst np1 vbds av-dx av-jc av p-acp np1 p-acp po31 n1, av p-acp po31 n1:
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1032
But, as to be born within the Covenant, that is, of Christian Parents, does not make us Christians, (for, Non nascitur, sed renascitur Christianus ) the Covenant gives us a title to the Sacrament of Baptisme,
But, as to be born within the Covenant, that is, of Christian Parents, does not make us Christians, (for, Non nascitur, sed renascitur Christian) the Covenant gives us a title to the Sacrament of Baptism,
cc-acp, c-acp pc-acp vbi vvn p-acp dt n1, cst vbz, pp-f njp n2, vdz xx vvi pno12 njpg2, (c-acp, fw-fr fw-la, fw-la fw-la np1) dt n1 vvz pno12 dt n1 p-acp dt n1 pp-f n1,
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1033
and that Sacrament makes us Christians:
and that Sacrament makes us Christians:
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1034
so this law of liberty gives us not a liberty to sin, but a liberty from sin.
so this law of liberty gives us not a liberty to since, but a liberty from since.
av d n1 pp-f n1 vvz pno12 xx dt n1 p-acp n1, cc-acp dt n1 p-acp n1.
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1035
Noli libertate abuti, ad libere peccandum, sayes the same Father; It is not a liberty, but an impotency, a slavery, to sin. Noli Libertate abuti, ad libere peccandum, Says the same Father; It is not a liberty, but an impotency, a slavery, to since.
fw-la fw-la fw-la, fw-la fw-la fw-la, vvz dt d n1; pn31 vbz xx dt n1, p-acp dt n1, dt n1, p-acp n1.
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1036
Voluntas libera quae pia, sayes he, onely a holy soul is a free soul. Where the spirit of the Lord is there is liberty, sayes the Apostle: Voluntas Libera Quae pia, Says he, only a holy soul is a free soul. Where the Spirit of the Lord is there is liberty, Says the Apostle:
fw-fr fw-fr fw-la fw-la, vvz pns31, av-j dt j n1 vbz dt j n1. c-crq dt n1 pp-f dt n1 vbz pc-acp vbz n1, vvz dt n1:
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1037
And Splendidissimum in se quisque habet speculum, Every man hath a glasse, a chrystal, into which,
And Splendidissimum in se Quisque habet speculum, Every man hath a glass, a crystal, into which,
cc fw-la p-acp fw-la fw-la fw-la fw-la, d n1 vhz dt n1, dt n1, p-acp r-crq,
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1038
though he cannot call up this spirit (for the Spirit of God breathes where it pleases him) yet he can see this spirit,
though he cannot call up this Spirit (for the Spirit of God breathes where it Pleases him) yet he can see this Spirit,
cs pns31 vmbx vvi a-acp d n1 (c-acp dt n1 pp-f np1 vvz c-crq pn31 vvz pno31) av pns31 vmb vvi d n1,
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1039
if he be there, in that glasse:
if he be there, in that glass:
cs pns31 vbb a-acp, p-acp d n1:
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1040
every man hath a glasse in himselfe, where he may see himselfe, and the Image of God, sayes that Father,
every man hath a glass in himself, where he may see himself, and the Image of God, Says that Father,
d n1 vhz dt n1 p-acp px31, c-crq pns31 vmb vvi px31, cc dt n1 pp-f np1, vvz d n1,
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1041
and see how like he is to that.
and see how like he is to that.
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1042
To dare to reflect upon my selfe, and to search all the corners of mine owne conscience,
To Dare to reflect upon my self, and to search all the corners of mine own conscience,
p-acp vvb pc-acp vvi p-acp po11 n1, cc pc-acp vvi d dt n2 pp-f po11 d n1,
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1043
whether I have rightly used this law of liberty; and neither been bold before a sinne, upon presumption of an easie;
whither I have rightly used this law of liberty; and neither been bold before a sin, upon presumption of an easy;
cs pns11 vhb av-jn vvn d n1 pp-f n1; cc av-dx vbn j p-acp dt n1, p-acp n1 pp-f dt j;
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1044
nor diffident after, upon suspicion of an impossible reconciliation to my God: this is Evangelical liberty.
nor diffident After, upon suspicion of an impossible reconciliation to my God: this is Evangelical liberty.
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1045
So then (to end all) though it be a law of Liberty, because it gives us better meanes of prevention before,
So then (to end all) though it be a law of Liberty, Because it gives us better means of prevention before,
av av (pc-acp vvi d) cs pn31 vbb dt n1 pp-f n1, c-acp pn31 vvz pno12 j n2 pp-f n1 a-acp,
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1046
and of restitution after, then the natural man, or the Jew had;
and of restitution After, then the natural man, or the Jew had;
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1047
yet we consider, that it is this law of Liberty, this law that hath afforded us these good helps, by which we shall be judged;
yet we Consider, that it is this law of Liberty, this law that hath afforded us these good helps, by which we shall be judged;
av pns12 vvb, cst pn31 vbz d n1 pp-f n1, d n1 cst vhz vvn pno12 d j n2, p-acp r-crq pns12 vmb vbi vvn;
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1048
and so, though our case be better then theirs, because we have this law of Liberty, which they wanted,
and so, though our case be better then theirs, Because we have this law of Liberty, which they wanted,
cc av, cs po12 n1 vbi jc cs png32, c-acp pns12 vhb d n1 pp-f n1, r-crq pns32 vvd,
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1049
yet our case growes heavier then theirs, if we use it not aright.
yet our case grows Heavier then theirs, if we use it not aright.
av po12 n1 vvz jc cs png32, cs pns12 vvb pn31 xx av.
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1050
The Jewes shall be under a heavier condemnation then the natural man, because they had more liberty, that is, more means of avoyding sin, then the natural man had;
The Jews shall be under a Heavier condemnation then the natural man, Because they had more liberty, that is, more means of avoiding since, then the natural man had;
dt np2 vmb vbi p-acp dt jc n1 cs dt j n1, c-acp pns32 vhd av-dc n1, cst vbz, dc n2 pp-f vvg n1, cs dt j n1 vhd;
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1051
and, upon the same reason, the Christian under a heavier condemnation then either, because he shall be judged by this law of Liberty.
and, upon the same reason, the Christian under a Heavier condemnation then either, Because he shall be judged by this law of Liberty.
cc, p-acp dt d n1, dt njp p-acp dt jc n1 av av-d, c-acp pns31 vmb vbi vvn p-acp d n1 pp-f n1.
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1052
What judgement then gives this law? This;
What judgement then gives this law? This;
q-crq n1 av vvz d n1? np1;
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1053
Qui non crediderit, damnabitur; and so sayes this Law in the Law-makers mouth, He that believes not, shall be damned. Qui non crediderit, damnabitur; and so Says this Law in the Lawmakers Mouth, He that believes not, shall be damned.
fw-fr fw-fr fw-la, fw-la; cc av vvz d n1 p-acp dt n2 n1, pns31 cst vvz xx, vmb vbi vvn.
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1054
And as no lesse light then Faith it selfe, can shew you what Faith is, what it is to believe;
And as no less Light then Faith it self, can show you what Faith is, what it is to believe;
cc p-acp dx dc n1 cs n1 pn31 n1, vmb vvi pn22 r-crq n1 vbz, r-crq pn31 vbz pc-acp vvi;
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1055
so no lesse time then Damnation shall last, can shew you what Damnation is: for, the very form of Damnation is the everlastingness of it;
so no less time then Damnation shall last, can show you what Damnation is: for, the very from of Damnation is the everlastingness of it;
av dx dc n1 cs n1 vmb vvi, vmb vvi pn22 r-crq n1 vbz: c-acp, dt j n1 pp-f n1 vbz dt n1 pp-f pn31;
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1056
and, Qui non crediderit, He that believeth not shall be damned:
and, Qui non crediderit, He that Believeth not shall be damned:
cc, fw-fr fw-fr fw-la, pns31 cst vvz xx vmb vbi vvn:
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1057
there's no commutation of penance, nor beheading after a sentence of a more ignominious death, in that court.
there's no commutation of penance, nor beheading After a sentence of a more ignominious death, in that court.
pc-acp|vbz dx n1 pp-f n1, ccx vvg p-acp dt n1 pp-f dt av-dc j n1, p-acp d n1.
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1058
Dost thou believe that thou dost believe? yet this law takes not that answer: This law of Liberty takes the liberty to look farther;
Dost thou believe that thou dost believe? yet this law Takes not that answer: This law of Liberty Takes the liberty to look farther;
vd2 pns21 vvi cst pns21 vd2 vvi? av d n1 vvz xx d n1: d n1 pp-f n1 vvz dt n1 pc-acp vvi av-jc;
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1059
Through faith into works; for, so sayes the Law in the mouth of the Law-maker; To whom much is given, of him much shall be required. Through faith into works; for, so Says the Law in the Mouth of the Lawmaker; To whom much is given, of him much shall be required.
p-acp n1 p-acp n2; p-acp, av vvz dt n1 p-acp dt n1 pp-f dt n1; p-acp ro-crq d vbz vvn, pp-f pno31 av-d vmb vbi vvn.
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1060
Hast thou considered every new title of Honour, and every new addition of Office, every new step into higher places, to have laid new Duties, Hast thou considered every new title of Honour, and every new addition of Office, every new step into higher places, to have laid new Duties,
vh2 pns21 vvn d j n1 pp-f n1, cc d j n1 pp-f n1, d j n1 p-acp jc n2, pc-acp vhi vvn j n2,
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1061
and new obligations upon thee? Hast thou doubled the hours of thy Prayers, when thy Preferments are doubled;
and new obligations upon thee? Hast thou doubled the hours of thy Prayers, when thy Preferments Are doubled;
cc j n2 p-acp pno21? vh2 pns21 vvn dt n2 pp-f po21 n2, c-crq po21 n2 vbr vvn;
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1062
and encreased thine Almes, according as thy Revenues are encreased? Hast thou done something, done much in this kinde? this law will not be answer'd so;
and increased thine Alms, according as thy Revenues Are increased? Hast thou done something, done much in this kind? this law will not be answered so;
cc vvd po21 n2, vvg p-acp po21 n2 vbr vvn? vh2 pns21 vdi pi, vdn d p-acp d n1? d n1 vmb xx vbi vvn av;
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1063
this law of Liberty takes the liberty to call upon thee for all.
this law of Liberty Takes the liberty to call upon thee for all.
d n1 pp-f n1 vvz dt n1 pc-acp vvi p-acp pno21 p-acp d.
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1064
Here also the Law sayes in the mouth of the Law-maker, If thou have agreed with many adversaries, sayes Christ, (let that be,
Here also the Law Says in the Mouth of the Lawmaker, If thou have agreed with many Adversaries, Says christ, (let that be,
av av dt n1 vvz p-acp dt n1 pp-f dt n1, cs pns21 vhb vvn p-acp d n2, vvz np1, (vvb d vbi,
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1065
If thou have satisfied many duties) (for duties are adversaries, that is, temptations upon us) yet, as long as thou hast one adversary, agree with that adversary quickly in the way;
If thou have satisfied many duties) (for duties Are Adversaries, that is, temptations upon us) yet, as long as thou hast one adversary, agree with that adversary quickly in the Way;
cs pns21 vhb vvn d n2) (c-acp n2 vbr n2, cst vbz, n2 p-acp pno12) av, c-acp av-j c-acp pns21 vh2 crd n1, vvb p-acp d n1 av-j p-acp dt n1;
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1066
leave no duty undischarged, or unrepented in this life. Beloved, we have well delivered our selves of the feare of Purgatory; none of us feare that:
leave no duty undischarged, or unrepented in this life. beloved, we have well Delivered our selves of the Fear of Purgatory; none of us Fear that:
vvb dx n1 j, cc n1 p-acp d n1. j-vvn, pns12 vhb av vvn po12 n2 pp-f dt n1 pp-f n1; pix pp-f pno12 vvb cst:
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1067
but another mistaking hath overtaken us, and we flatter our selves with another danger, that is, Compensation, that by doing well in one place, our ill doing in another is recompenced:
but Another mistaking hath overtaken us, and we flatter our selves with Another danger, that is, Compensation, that by doing well in one place, our ill doing in Another is recompensed:
cc-acp j-jn vvg vhz vvn pno12, cc pns12 vvb po12 n2 p-acp j-jn n1, cst vbz, n1, cst p-acp vdg av p-acp crd n1, po12 j-jn vdg p-acp j-jn vbz vvn:
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1068
an ill Officer looks to be sav'd, because he is a good husband to his wife, a good father to his children, a good master to his servants;
an ill Officer looks to be saved, Because he is a good husband to his wife, a good father to his children, a good master to his Servants;
dt j-jn n1 vvz pc-acp vbi vvn, c-acp pns31 vbz dt j n1 p-acp po31 n1, dt j n1 p-acp po31 n2, dt j n1 p-acp po31 n2;
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1069
and he thinks he hath three to one for his salvation. But, as nature requires the qualities of every element which thou art composed of;
and he thinks he hath three to one for his salvation. But, as nature requires the qualities of every element which thou art composed of;
cc pns31 vvz pns31 vhz crd p-acp crd p-acp po31 n1. p-acp, c-acp n1 vvz dt n2 pp-f d n1 r-crq pns21 vb2r vvn pp-f;
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1070
so this law of Liberty calls upon thee for the exercises of all those vertues, that appertain to every particular place thou hold'st:
so this law of Liberty calls upon thee for the exercises of all those Virtues, that appertain to every particular place thou holdest:
av d n1 pp-f n1 vvz p-acp pno21 p-acp dt n2 pp-f d d n2, cst vvb p-acp d j n1 pns21 vv2:
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1071
This liberty, this law of Liberty takes; It binds thee to believe Christ, All Christ; Gods Christ, as he was the eternal Son of the Father, God of God;
This liberty, this law of Liberty Takes; It binds thee to believe christ, All christ; God's christ, as he was the Eternal Son of the Father, God of God;
d n1, d n1 pp-f n1 vvz; pn31 vvz pno21 pc-acp vvi np1, d np1; npg1 np1, c-acp pns31 vbds dt j n1 pp-f dt n1, np1 pp-f np1;
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1072
our Christ, as he was made man for our salvation; and thy Christ, as his blessed Spirit, in this his Ordinance, applies him to thee,
our christ, as he was made man for our salvation; and thy christ, as his blessed Spirit, in this his Ordinance, Applies him to thee,
po12 np1, c-acp pns31 vbds vvn n1 p-acp po12 n1; cc po21 np1, c-acp po31 j-vvn n1, p-acp d po31 n1, vvz pno31 p-acp pno21,
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1073
and offers him into thine armes this minute.
and offers him into thine arms this minute.
cc vvz pno31 p-acp po21 n2 d n1.
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1074
And then, to know, that he looks for a retribution from thee, in that measure, in which he hath dealt with thee; much for much;
And then, to know, that he looks for a retribution from thee, in that measure, in which he hath dealt with thee; much for much;
cc av, pc-acp vvi, cst pns31 vvz p-acp dt n1 p-acp pno21, p-acp d n1, p-acp r-crq pns31 vhz vvn p-acp pno21; d p-acp av-d;
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1075
and for several kinds of good, according to those several good things, which he hath done for thee.
and for several Kinds of good, according to those several good things, which he hath done for thee.
cc p-acp j n2 pp-f j, vvg p-acp d j j n2, r-crq pns31 vhz vdn p-acp pno21.
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1076
And, if thou be first defective in these, and then defective in laying hold upon him, who is the propitiation and satisfaction for thy defects in these, this law of Liberty returnes to her liberty to pronounce,
And, if thou be First defective in these, and then defective in laying hold upon him, who is the propitiation and satisfaction for thy defects in these, this law of Liberty returns to her liberty to pronounce,
np1, cs pns21 vbi ord j p-acp d, cc av j p-acp vvg n1 p-acp pno31, r-crq vbz dt n1 cc n1 p-acp po21 n2 p-acp d, d n1 pp-f n1 n2 p-acp po31 n1 pc-acp vvi,
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1077
and he Judge to his liberty to execute that sentence, Damnaberis, thou wilt be cast into that prison, where thou must pay the last farthing; thou must;
and he Judge to his liberty to execute that sentence, Damnaberis, thou wilt be cast into that prison, where thou must pay the last farthing; thou must;
cc pns31 vvi p-acp po31 n1 pc-acp vvi d n1, np1, pns21 vm2 vbi vvn p-acp d n1, c-crq pns21 vmb vvi dt ord n1; pns21 vmb;
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1078
for, Christ dyes not there, and therefore there they must lie, till there come such another ransome as Christ;
for, christ dies not there, and Therefore there they must lie, till there come such Another ransom as christ;
p-acp, np1 vvz xx a-acp, cc av a-acp pns32 vmb vvi, c-acp pc-acp vvi d j-jn n1 p-acp np1;
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1079
nay, a greater ransome then Christ was, for Christ paid no debts in that prison. This then is the Christians case, and this is the Abridgement of his Religion; Sic loquimini, sic facite;
nay, a greater ransom then christ was, for christ paid no debts in that prison. This then is the Christians case, and this is the Abridgement of his Religion; Sic Speak, sic Facite;
uh-x, dt jc n1 cs np1 vbds, c-acp np1 vvd dx n2 p-acp d n1. np1 av vbz dt njpg2 n1, cc d vbz dt n1 pp-f po31 n1; fw-la fw-la, fw-la n1;
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1080
to speak aright, and to doe aright; to profess the truth, and not be afraid nor ashamed of that;
to speak aright, and to do aright; to profess the truth, and not be afraid nor ashamed of that;
pc-acp vvi av, cc pc-acp vdi av; pc-acp vvi dt n1, cc xx vbi j ccx j pp-f d;
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1081
and to live according to that profession: for, no man can make God the author of sin;
and to live according to that profession: for, no man can make God the author of since;
cc pc-acp vvi vvg p-acp d n1: c-acp, dx n1 vmb vvi np1 dt n1 pp-f n1;
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1082
but that man comes as near it as he can, that makes Gods Religion a cloke for his sin.
but that man comes as near it as he can, that makes God's Religion a cloak for his since.
cc-acp cst n1 vvz a-acp av-j pn31 c-acp pns31 vmb, cst vvz ng1 n1 dt n1 p-acp po31 n1.
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1083
To this God proceeds not meerly and onely by commadment, but by perswasion too; And, though he be not bound to do so, yet he does give a reason.
To this God proceeds not merely and only by commadment, but by persuasion too; And, though he be not bound to do so, yet he does give a reason.
p-acp d np1 vvz xx av-j cc av-j p-acp n1, cc-acp p-acp n1 av; cc, cs pns31 vbb xx vvn pc-acp vdi av, av pns31 vdz vvi dt n1.
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1084
The reason is, because he must give account of both; both of Actions, and of Words;
The reason is, Because he must give account of both; both of Actions, and of Words;
dt n1 vbz, c-acp pns31 vmb vvi n1 pp-f d; d pp-f n2, cc pp-f n2;
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1085
of both we shall be judged, but judged by a Law;
of both we shall be judged, but judged by a Law;
pp-f d pns12 vmb vbi vvn, cc-acp vvd p-acp dt n1;
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1086
a Law which excludes, on Gods part, any secret ill purpose upon us, if we keep his Law;
a Law which excludes, on God's part, any secret ill purpose upon us, if we keep his Law;
dt n1 r-crq vvz, p-acp ng1 n1, d j-jn j-jn n1 p-acp pno12, cs pns12 vvb po31 n1;
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1087
a Law which excludes, on our part, all pretence of Ignorance; for no man can plead ignorance of a Law.
a Law which excludes, on our part, all pretence of Ignorance; for no man can plead ignorance of a Law.
dt n1 r-crq vvz, p-acp po12 n1, d n1 pp-f n1; p-acp dx n1 vmb vvi n1 pp-f dt n1.
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1088
And then, a law of Liberty; of liberty to God: for God was not bound to save a man, because he made him;
And then, a law of Liberty; of liberty to God: for God was not bound to save a man, Because he made him;
cc av, dt n1 pp-f n1; pp-f n1 p-acp np1: c-acp np1 vbds xx vvn pc-acp vvi dt n1, c-acp pns31 vvd pno31;
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1089
but of his own goodness, he vouchsafed him a Law, by which he may be saved;
but of his own Goodness, he vouchsafed him a Law, by which he may be saved;
cc-acp pp-f po31 d n1, pns31 vvd pno31 dt n1, p-acp r-crq pns31 vmb vbi vvn;
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1090
a law of Liberty to us: so that there is no Epicurism, to doe what we list;
a law of Liberty to us: so that there is no Epicurism, to do what we list;
dt n1 pp-f n1 p-acp pno12: av cst pc-acp vbz dx n1, pc-acp vdi r-crq pns12 vvb;
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1091
no such liberty as makes us Libertines; for then there were no Law;
no such liberty as makes us Libertines; for then there were no Law;
dx d n1 c-acp vvz pno12 n2; c-acp cs pc-acp vbdr dx n1;
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1092
nor Stoicism, nor fatality, that constraines us to doe that we would not do, for then there were no Liberty.
nor Stoicism, nor fatality, that constrains us to do that we would not do, for then there were no Liberty.
ccx n1, ccx n1, cst vvz pno12 pc-acp vdi cst pns12 vmd xx vdi, c-acp cs pc-acp vbdr dx n1.
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1093
But the Gospel is such a law of Liberty, as delivers us, upon whom it works, from the necessity of falling into the bondage of sin before,
But the Gospel is such a law of Liberty, as delivers us, upon whom it works, from the necessity of falling into the bondage of since before,
p-acp dt n1 vbz d dt n1 pp-f n1, c-acp vvz pno12, p-acp ro-crq pn31 vvz, p-acp dt n1 pp-f vvg p-acp dt n1 pp-f n1 a-acp,
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1094
and from the impossibility of recovering after, if we be falne into that bondage. And this is liberty enough;
and from the impossibility of recovering After, if we be fallen into that bondage. And this is liberty enough;
cc p-acp dt n1 pp-f vvg a-acp, cs pns12 vbb vvn p-acp d n1. cc d vbz n1 av-d;
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1095
and of this liberty, our blessed God give us the right use, for his Son Christ Jesus sake, by the operation of that Holy Ghost, that proceeds from both. Amen.
and of this liberty, our blessed God give us the right use, for his Son christ jesus sake, by the operation of that Holy Ghost, that proceeds from both. Amen.
cc pp-f d n1, po12 j-vvn np1 vvb pno12 dt j-jn n1, p-acp po31 n1 np1 np1 n1, p-acp dt n1 pp-f cst j n1, cst vvz p-acp d. uh-n.
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1096
A Lent-SERMON Preached before the KING, At WHITE-HALL, February 16. 1620. SERMON IV. 1 Tim. 3.16.
A Lent-SERMON Preached before the KING, At WHITEHALL, february 16. 1620. SERMON IV. 1 Tim. 3.16.
dt n1 vvn p-acp dt n1, p-acp np1, np1 crd crd n1 np1 vvn np1 crd.
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1097
And without controversie, great is the mystery of Godliness:
And without controversy, great is the mystery of Godliness:
cc p-acp n1, j vbz dt n1 pp-f n1:
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1098
God was manifest in the Flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the world, received up into Glory.
God was manifest in the Flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the world, received up into Glory.
np1 vbds j p-acp dt n1, vvn p-acp dt n1, vvn pp-f n2, vvn p-acp dt n2-j, vvd a-acp p-acp dt n1, vvd a-acp p-acp n1.
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1099
THis is no Text for an Houre-glasse:
THis is no Text for an Hourglass:
d vbz dx n1 p-acp dt n1:
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1100
if God would afford me Ezekiah 's signe, Ut revertatur umbra, that the shadow might go backward upon the Dial;
if God would afford me Hezekiah is Signen, Ut revertatur umbra, that the shadow might go backward upon the Dial;
cs np1 vmd vvi pno11 np1 vbz n1, fw-mi fw-la fw-la, cst dt n1 vmd vvi av-j p-acp dt n1;
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1101
or Joshuah 's signe, Ut sistat Sol, That the Sun might stand still all the day, this were text enough to employ all the day,
or Joshua is Signen, Ut sistat Sol, That the Sun might stand still all the day, this were text enough to employ all the day,
cc np1 vbz n1, fw-mi fw-la fw-la, cst dt n1 vmd vvi av d dt n1, d vbdr n1 av-d pc-acp vvi d dt n1,
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1102
and all the dayes of our life. The Lent, which we begin now, is a full Tythe of the year;
and all the days of our life. The Lent, which we begin now, is a full Tithe of the year;
cc d dt n2 pp-f po12 n1. dt vvd, r-crq pns12 vvb av, vbz dt j n1 pp-f dt n1;
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1103
but the houre which we begin now, is not a full tythe of this day, and therefore we should not grudge all that:
but the hour which we begin now, is not a full tithe of this day, and Therefore we should not grudge all that:
cc-acp dt n1 r-crq pns12 vvb av, vbz xx dt j n1 pp-f d n1, cc av pns12 vmd xx vvi d cst:
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1104
But payment of Tythes is growne matter of controversie; and we, by our Text, are directed onely upon matter without controversie: And without controversie, &c. Here is the compass, that the essential Word of God, the Son of God Christ Jesus, went:
But payment of Tithes is grown matter of controversy; and we, by our Text, Are directed only upon matter without controversy: And without controversy, etc. Here is the compass, that the essential Word of God, the Son of God christ jesus, went:
cc-acp n1 pp-f n2 vbz vvn n1 pp-f n1; cc pns12, p-acp po12 n1, vbr vvn av-j p-acp n1 p-acp n1: cc p-acp n1, av av vbz dt n1, cst dt j n1 pp-f np1, dt n1 pp-f np1 np1 np1, vvd:
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1105
He was God, humbled in the flesh; he was Man, received into glory. Here is the compasse that the written Word of God, went, the Bible;
He was God, humbled in the Flesh; he was Man, received into glory. Here is the compass that the written Word of God, went, the bible;
pns31 vbds np1, vvn p-acp dt n1; pns31 vbds n1, vvn p-acp n1. av vbz dt n1 cst dt j-vvn n1 pp-f np1, vvd, dt n1;
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1106
that begun in Moses, in darknesse, in the Chaos; and it ends in Saint John, in clearnesse, in a Revelation.
that begun in Moses, in darkness, in the Chaos; and it ends in Saint John, in clearness, in a Revelation.
cst vvd p-acp np1, p-acp n1, p-acp dt n1; cc pn31 vvz p-acp n1 np1, p-acp n1, p-acp dt n1.
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1107
Here is the compass of all time, as time was distributed in the Creation, Vespere & mane; darknesse, and then light:
Here is the compass of all time, as time was distributed in the Creation, Vespere & mane; darkness, and then Light:
av vbz dt n1 pp-f d n1, c-acp n1 vbds vvn p-acp dt n1, fw-fr cc n1; n1, cc av j:
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1108
the Evening and Morning made the Day; Mystery and Manifestation make the Text. The Doctrine of the present Season, is Mortification, Humiliation;
the Evening and Morning made the Day; Mystery and Manifestation make the Text. The Doctrine of the present Season, is Mortification, Humiliation;
dt n1 cc n1 vvd dt n1; n1 cc n1 vvi dt np1 dt n1 pp-f dt j n1, vbz n1, n1;
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1109
and the experience of the present Place, where we stand now in Court, is, that the glory of the persons, in whose presence we stand, occasions Humility in us;
and the experience of the present Place, where we stand now in Court, is, that the glory of the Persons, in whose presence we stand, occasions Humility in us;
cc dt n1 pp-f dt j n1, c-crq pns12 vvb av p-acp n1, vbz, cst dt n1 pp-f dt n2, p-acp rg-crq n1 pns12 vvb, n2 n1 p-acp pno12;
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1110
the more glorious they are, the humbler we are;
the more glorious they Are, the humbler we Are;
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1111
and therefore to consider Christ, as he is received into glory, is as much the way of our Humiliation and Mortification,
and Therefore to Consider christ, as he is received into glory, is as much the Way of our Humiliation and Mortification,
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1112
as to consider him in his Passion, in his exinanition:
as to Consider him in his Passion, in his exinanition:
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1113
At least, how small account should we make of those things which we suffer for Christ in this world,
At least, how small account should we make of those things which we suffer for christ in this world,
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1114
when we see in this Text, that in the describing the History of Christ from his Incarnation to his Ascension, the Holy Ghost pretermits, never mentions, never seems to consider the Passion of Christ;
when we see in this Text, that in the describing the History of christ from his Incarnation to his Ascension, the Holy Ghost pretermits, never mentions, never seems to Consider the Passion of christ;
c-crq pns12 vvb p-acp d n1, cst p-acp dt vvg dt n1 pp-f np1 p-acp po31 n1 p-acp po31 n1, dt j n1 vvz, av-x n2, av-x vvz pc-acp vvi dt n1 pp-f np1;
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1115
as though all that he had suffered for man, were nothing in respect of that he would suffer,
as though all that he had suffered for man, were nothing in respect of that he would suffer,
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1116
if the justice of God had required any heavier satisfaction. The Text then is a sufficient Instruction to Timothy, to whom this Epistle is sent,
if the Justice of God had required any Heavier satisfaction. The Text then is a sufficient Instruction to Timothy, to whom this Epistle is sent,
cs dt n1 pp-f np1 vhd vvn d jc n1. dt n1 av vbz dt j n1 p-acp np1, p-acp ro-crq d n1 vbz vvn,
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1117
and to us, to whom it is sent too, that thereby we might know how to behave our selves in the House of God, which is the Church of God, the pillar and ground of Truth;
and to us, to whom it is sent too, that thereby we might know how to behave our selves in the House of God, which is the Church of God, the pillar and ground of Truth;
cc p-acp pno12, p-acp ro-crq pn31 vbz vvn av, cst av pns12 vmd vvi c-crq pc-acp vvi po12 n2 p-acp dt n1 pp-f np1, r-crq vbz dt n1 pp-f np1, dt n1 cc n1 pp-f n1;
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1118
as is said in the verse immediately before the Text, to which the Text hath relation:
as is said in the verse immediately before the Text, to which the Text hath Relation:
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1119
we know how to behave our selves in the Church, if we know in the Text that such a Mystery of godlinesse there is, and know what it is.
we know how to behave our selves in the Church, if we know in the Text that such a Mystery of godliness there is, and know what it is.
pns12 vvb c-crq pc-acp vvi po12 n2 p-acp dt n1, cs pns12 vvb p-acp dt n1 cst d dt n1 pp-f n1 a-acp vbz, cc vvb r-crq pn31 vbz.
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1120
Our parts therefore, are but two; Mystery and Manifestation. In the first, the Apostle proceeds thus:
Our parts Therefore, Are but two; Mystery and Manifestation. In the First, the Apostle proceeds thus:
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1121
First, he recommends to us such Doctrine as is without controversie:
First, he recommends to us such Doctrine as is without controversy:
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1122
and truly there is enough of that to save any soule, that hath not a minde to wrangle it self into Hell.
and truly there is enough of that to save any soul, that hath not a mind to wrangle it self into Hell.
cc av-j a-acp vbz d pp-f d pc-acp vvi d n1, cst vhz xx dt n1 pc-acp vvi pn31 n1 p-acp n1.
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1123
And then he sayes, that this Godlinesse, though it be without controversie, yet it is a Mystery, a Secret;
And then he Says, that this Godliness, though it be without controversy, yet it is a Mystery, a Secret;
cc av pns31 vvz, cst d n1, cs pn31 vbb p-acp n1, av pn31 vbz dt n1, dt j-jn;
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1124
not present, not obvious, not discernable with every eye: It is a Mystery, and a great Mystery;
not present, not obvious, not discernible with every eye: It is a Mystery, and a great Mystery;
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1125
not the greatest, but yet great, that is, great enough; he that knowes that, needs no more.
not the greatest, but yet great, that is, great enough; he that knows that, needs no more.
xx dt js, cc-acp av j, cst vbz, j av-d; pns31 cst vvz d, av av-dx av-dc.
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1126
And then, for the second part, which is the manifestation of the Mystery, we shall look upon that by all those beams, which shine out in this Text, Abortu ad Meridium, from Christs East to his Noon, from his first manifesting in the flesh, to his receiving into glory.
And then, for the second part, which is the manifestation of the Mystery, we shall look upon that by all those beams, which shine out in this Text, Abortu ad Meridium, from Christ East to his Noon, from his First manifesting in the Flesh, to his receiving into glory.
cc av, p-acp dt ord n1, r-crq vbz dt n1 pp-f dt n1, pns12 vmb vvi p-acp d p-acp d d n2, r-crq vvb av p-acp d n1, fw-la fw-la fw-la, p-acp npg1 n1 p-acp po31 n1, p-acp po31 ord vvg p-acp dt n1, p-acp po31 vvg p-acp n1.
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1127
First then, he proposes Doctrine without controversie: for, Quod simpliciter predicatur, credendum; quod subtiliter disputatur, intelligendum est. First then, he proposes Doctrine without controversy: for, Quod simpliciter predicatur, credendum; quod subtiliter disputatur, intelligendum est.
ord av, pns31 vvz n1 p-acp n1: c-acp, fw-la fw-la fw-la, fw-la; fw-la fw-la fw-la, fw-la fw-la.
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1128
That which Christ hath plainly delivered, is the exercise of my Faith; that which other men have curiously disputed, is the exercise of my understanding:
That which christ hath plainly Delivered, is the exercise of my Faith; that which other men have curiously disputed, is the exercise of my understanding:
cst r-crq np1 vhz av-j vvn, vbz dt n1 pp-f po11 n1; cst r-crq j-jn n2 vhb av-j vvn, vbz dt n1 pp-f po11 n1:
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1129
If I understand not their curious disputations; perchance I shall not be esteemed in this world;
If I understand not their curious disputations; perchance I shall not be esteemed in this world;
cs pns11 vvb xx po32 j n2; av pns11 vmb xx vbi vvn p-acp d n1;
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1130
but if I believe not Christs plain Doctrine, I am sure I shall not be saved in the next.
but if I believe not Christ plain Doctrine, I am sure I shall not be saved in the next.
cc-acp cs pns11 vvb xx npg1 j n1, pns11 vbm j pns11 vmb xx vbi vvn p-acp dt ord.
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1131
It is true, that Christ reprehends them often, Quia non intellexerunt, but what? Scripturas, legem: because they understood not the Scriptures, which they were bound to believe.
It is true, that christ reprehends them often, Quia non intellexerunt, but what? Scripturas, legem: Because they understood not the Scriptures, which they were bound to believe.
pn31 vbz j, cst np1 vvz pno32 av, fw-la fw-fr fw-la, p-acp q-crq? np1, fw-la: c-acp pns32 vvd xx dt n2, r-crq pns32 vbdr vvn pc-acp vvi.
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1132
It is some negligence not to read a Proclamation from the King; it is a contempt, to transgresse it;
It is Some negligence not to read a Proclamation from the King; it is a contempt, to transgress it;
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1133
but to deny the power from which it is derived, is treason. Not to labour to understand the Scriptures, is to slight God;
but to deny the power from which it is derived, is treason. Not to labour to understand the Scriptures, is to slight God;
cc-acp pc-acp vvi dt n1 p-acp r-crq pn31 vbz vvn, vbz n1. xx pc-acp vvi pc-acp vvi dt n2, vbz p-acp j np1;
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1134
but not to believe them, is to give God the lye:
but not to believe them, is to give God the lie:
cc-acp xx pc-acp vvi pno32, vbz pc-acp vvi np1 dt n1:
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1135
he makes God a lyer, if he believe not the Record that God gave of his Son. When I come to heaven, I shall not need to ask of S. John 's Angel,
he makes God a liar, if he believe not the Record that God gave of his Son. When I come to heaven, I shall not need to ask of S. John is Angel,
pns31 vvz np1 dt n1, cs pns31 vvb xx dt n1 cst np1 vvd pp-f po31 n1 c-crq pns11 vvb p-acp n1, pns11 vmb xx vvi pc-acp vvi pp-f n1 np1 vbz n1,
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1136
nor of his Elders, Ubi Prophetae, ubi Apostoli, ubi Evangelistae; where are the Prophets, where are the Evangelists, where are the Apostles;
nor of his Elders, Ubi Prophets, ubi Apostles, ubi Evangelist; where Are the prophets, where Are the Evangelists, where Are the Apostles;
ccx pp-f po31 n2-jn, fw-la np1, fw-la np1, fw-la np1; c-crq vbr dt n2, q-crq vbr dt n2, q-crq vbr dt n2;
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1137
for, I am sure I shall see them there:
for, I am sure I shall see them there:
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1138
But perchance I may be put to ask S. Paul 's question, Ubi Scribae? ubi Sapientes? where are the Scribes? where are the Wise men? where are the Disputers of the world? perchance I may misse a great many of them there.
But perchance I may be put to ask S. Paul is question, Ubi Scribae? ubi Wise? where Are the Scribes? where Are the Wise men? where Are the Disputers of the world? perchance I may miss a great many of them there.
cc-acp av pns11 vmb vbi vvn pc-acp vvi n1 np1 vbz n1, fw-la np1? fw-la np1? c-crq vbr dt n2? q-crq vbr dt j n2? q-crq vbr dt n2 pp-f dt n1? av pns11 vmb vvi dt j d pp-f pno32 a-acp.
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1139
It is the Text that saves us;
It is the Text that saves us;
pn31 vbz dt n1 cst vvz pno12;
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1140
the interlineary glosses, and the marginal notes, and the variae lectiones, controversies and perplexities, undo us:
the interlineary Glosses, and the marginal notes, and the Variae lectiones, controversies and perplexities, undo us:
dt j n2, cc dt j n2, cc dt fw-la fw-la, n2 cc n2, vvb pno12:
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52
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1141
the Will, the Testament of God, enriches us; the Schedules, the Codicils of men, begger us:
the Will, the Testament of God, Enriches us; the Schedules, the Codicils of men, beggar us:
dt n1, dt n1 pp-f np1, vvz pno12; dt n2, dt n2 pp-f n2, n1 pno12:
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1142
because the Serpent was subtiller then any, he would dispute and comment upon Gods Law, and so deceiv'd by his subtilty.
Because the Serpent was subtler then any, he would dispute and comment upon God's Law, and so deceived by his subtlety.
c-acp dt n1 vbds jc cs d, pns31 vmd vvi cc n1 p-acp ng1 n1, cc av vvn p-acp po31 n1.
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52
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1143
The Word of God is Biblia, it is not Bibliotheca; a Book, a Bible, not a Library.
The Word of God is Bible, it is not Bibliotheca; a Book, a bible, not a Library.
dt n1 pp-f np1 vbz np1, pn31 vbz xx np1; dt n1, dt n1, xx dt n1.
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52
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1144
And all that book is not written in Balthazars character;
And all that book is not written in Balthazars character;
cc d cst n1 vbz xx vvn p-acp npg1 n1;
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1145
in a Mene, Tekel, Upharsim, that we must call in Astrologers, and Caldeans, and Southsayers, to interpret it.
in a Mean, Tekel, Upharsim, that we must call in Astrologers, and Chaldaeans, and Soothsayers, to interpret it.
p-acp dt n1, np1, np1, cst pns12 vmb vvi p-acp n2, cc njp2, cc n2, pc-acp vvi pn31.
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52
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1146
That which was written so, as that it could not be understood, was written, sayes the text there, with the fingers of mans hand;
That which was written so, as that it could not be understood, was written, Says the text there, with the fingers of men hand;
d r-crq vbds vvn av, c-acp cst pn31 vmd xx vbi vvn, vbds vvn, vvz dt n1 a-acp, p-acp dt n2 pp-f ng1 n1;
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52
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1147
It is the hand of man that induces obscurities; the hand of God hath written so, a man may runne, and read;
It is the hand of man that induces Obscurities; the hand of God hath written so, a man may run, and read;
pn31 vbz dt n1 pp-f n1 cst vvz n2; dt n1 pp-f np1 vhz vvn av, dt n1 vmb vvi, cc vvi;
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1148
walk in the duties of his calling here, and attend the salvation of his soul too.
walk in the duties of his calling Here, and attend the salvation of his soul too.
vvb p-acp dt n2 pp-f po31 vvg av, cc vvi dt n1 pp-f po31 n1 av.
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1149
He that believes Christ, and Mahomet, indifferently, hath not proposed the right end:
He that believes christ, and Mahomet, indifferently, hath not proposed the right end:
pns31 cst vvz np1, cc np1, av-j, vhz xx vvn dt j-jn n1:
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1150
he that believes the Word of God, and traditions, indifferently, hath not proposed the right way.
he that believes the Word of God, and traditions, indifferently, hath not proposed the right Way.
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52
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1151
In any Conveyance, if any thing be interlin'd, the interlining must be as well testified, & have the same witnesses upon the Endorsment, as the conveyance it self had.
In any Conveyance, if any thing be interlined, the interlining must be as well testified, & have the same Witnesses upon the Endorsement, as the conveyance it self had.
p-acp d n1, cs d n1 vbi vvn, dt n-vvg vmb vbi a-acp av vvn, cc vhb dt d n2 p-acp dt n1, c-acp dt n1 pn31 n1 vhd.
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52
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1152
When there are traditions in the Church (as declaratory traditions there are) they must have the same witnesses, they must be grounded upon the Word of God:
When there Are traditions in the Church (as declaratory traditions there Are) they must have the same Witnesses, they must be grounded upon the Word of God:
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1153
for there onely is truth without controversie. Pilate ask'd Christ, Quid veritas, what was truth; and he might have known, if he would have staid;
for there only is truth without controversy. Pilate asked christ, Quid veritas, what was truth; and he might have known, if he would have stayed;
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1154
but, exicit, sayes the Text there, He went out, out to the Jewes; and there he could not finde it, there he never thought of it more.
but, exicit, Says the Text there, He went out, out to the Jews; and there he could not find it, there he never Thought of it more.
cc-acp, vvb, vvz dt n1 a-acp, pns31 vvd av, av p-acp dt np2; cc a-acp pns31 vmd xx vvi pn31, a-acp pns31 av vvd pp-f pn31 av-dc.
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1155
Ask of Christ speaking in his Word, there you shall know;
Ask of christ speaking in his Word, there you shall know;
vvb pp-f np1 vvg p-acp po31 n1, a-acp pn22 vmb vvi;
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1156
produce the Record, the Scripture, and there is Communis salus; I wrote unto you of the common Salvation:
produce the Record, the Scripture, and there is Communis salus; I wrote unto you of the Common Salvation:
vvb dt n1, dt n1, cc pc-acp vbz np1 fw-la; pns11 vvd p-acp pn22 pp-f dt j n1:
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52
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1157
What's that? Semel tradita sides, sayes that Apostle there: The Faith which was once delivered to the Saints:
What's that? Semel tradita sides, Says that Apostle there: The Faith which was once Delivered to the Saints:
q-crq|vbz d? fw-la fw-la n2, vvz d n1 a-acp: dt n1 r-crq vbds a-acp vvn p-acp dt n2:
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1158
where semel is not aliquando; once, is not once upon a time, I cannot tell when;
where semel is not aliquando; once, is not once upon a time, I cannot tell when;
c-crq fw-la vbz xx fw-la; a-acp, vbz xx a-acp p-acp dt n1, pns11 vmbx vvi c-crq;
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1159
but semel is simul, once is at once: The Gospel was delivered all together, and not by Postscripts.
but semel is simul, once is At once: The Gospel was Delivered all together, and not by Postscripts.
cc-acp fw-la vbz fw-la, a-acp vbz p-acp a-acp: dt n1 vbds vvn d av, cc xx p-acp n2.
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1160
Thus it is, If we go to the Record, to the Scripture:
Thus it is, If we go to the Record, to the Scripture:
av pn31 vbz, cs pns12 vvb p-acp dt n1, p-acp dt n1:
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1161
and thus it is, if we ask a Judge (I do not say, The Judge,
and thus it is, if we ask a Judge (I do not say, The Judge,
cc av pn31 vbz, cs pns12 vvb dt n1 (pns11 vdb xx vvi, dt n1,
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1162
but A Judge) for, the Fathers are a Judge; a Judge is a Judge, though there lie an appeal from him.
but A Judge) for, the Father's Are a Judge; a Judge is a Judge, though there lie an appeal from him.
cc-acp dt n1) c-acp, dt n2 vbr dt n1; dt n1 vbz dt n1, cs pc-acp vvi dt n1 p-acp pno31.
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1163
And will not the Fathers say so too? Quod ubique, quod semper;
And will not the Father's say so too? Quod ubique, quod semper;
cc vmb xx dt n2 vvb av av? fw-la fw-la, fw-la fw-la;
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1164
that's common salvation, which hath bound the Communion of Saints; that which all Churches alwayes have thought and taught to be necessary to salvation.
that's Common salvation, which hath bound the Communion of Saints; that which all Churches always have Thought and taught to be necessary to salvation.
cst|vbz j n1, r-crq vhz vvn dt n1 pp-f n2; cst r-crq d n2 av vhb vvn cc vvd pc-acp vbi j p-acp n1.
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1165
Ask the Record, ask that Judge, and it will be so; and it will be so, if you ask the Counsel on the other side.
Ask the Record, ask that Judge, and it will be so; and it will be so, if you ask the Counsel on the other side.
vvb dt n1, vvb d n1, cc pn31 vmb vbi av; cc pn31 vmb vbi av, cs pn22 vvb dt n1 p-acp dt j-jn n1.
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1166
Ask the Council of Trent it self, and the Idolaters of that Council will not say, that our Church affirmes any Errour;
Ask the Council of Trent it self, and the Idolaters of that Council will not say, that our Church affirms any Error;
vvb dt n1 pp-f np1 pn31 n1, cc dt n2 pp-f d n1 vmb xx vvi, cst po12 n1 vvz d n1;
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1167
neither can they say, that we leave any truth unaffirmed, which the Primitive Church affirm'd to be necessary to salvation.
neither can they say, that we leave any truth unaffirmed, which the Primitive Church affirmed to be necessary to salvation.
dx vmb pns32 vvi, cst pns12 vvb d n1 vvd, r-crq dt j n1 vvd pc-acp vbi j p-acp n1.
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1168
For those things which the Schoole hath drawn into disputation since, as their form is, in the beginning of every question, to say, Videtur quod non, one would think it were otherwise;
For those things which the School hath drawn into disputation since, as their from is, in the beginning of every question, to say, Videtur quod non, one would think it were otherwise;
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1169
if when they have said all, I return to the beginning again, Videtur quod non, I think it is otherwise still.
if when they have said all, I return to the beginning again, Videtur quod non, I think it is otherwise still.
cs c-crq pns32 vhb vvn d, pns11 vvb p-acp dt n1 av, fw-la fw-la fw-la, pns11 vvb pn31 vbz av av.
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1170
Must I be damned? The evidence for my salvation is my Credo, not their Probo; And if I must get Heaven by a Syllogism, my Major is Credo in Deum patrem, I believe in God the Father;
Must I be damned? The evidence for my salvation is my Credo, not their Probo; And if I must get Heaven by a Syllogism, my Major is Credo in God patrem, I believe in God the Father;
vmb pns11 vbi vvn? dt n1 p-acp po11 n1 vbz po11 fw-la, xx po32 fw-la; cc cs pns11 vmb vvi n1 p-acp dt n1, po11 j vbz fw-la p-acp fw-la fw-la, pns11 vvb p-acp np1 dt n1;
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1171
for, Pater major, the Father is greater then all:
for, Pater Major, the Father is greater then all:
p-acp, fw-la j, dt n1 vbz jc cs d:
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1172
And my Minor shall be, Credo in Deum Filium, I believe in God the Son, Qui exivit de patre, he came from God;
And my Minor shall be, Credo in God Son, I believe in God the Son, Qui exivit de patre, he Come from God;
cc po11 j vmb vbi, fw-la p-acp fw-la fw-la, pns11 vvb p-acp np1 dt n1, fw-fr fw-la fw-la fw-la, pns31 vvd p-acp np1;
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1173
And my Conclusion, which must proceed from Major & Minor, shall be Credo in Spiritum Sanctum, I believe in the Holy Ghost, who proceeds from Father and Son:
And my Conclusion, which must proceed from Major & Minor, shall be Credo in Spiritum Sanctum, I believe in the Holy Ghost, who proceeds from Father and Son:
cc po11 n1, r-crq vmb vvi p-acp j cc j, vmb vbi fw-la p-acp fw-la fw-la, pns11 vvb p-acp dt j n1, r-crq vvz p-acp n1 cc n1:
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1174
And this Syllogisme brought me into the Militant Church in my Baptisme, and this will carry me into the Triumphant, in my Transmigration;
And this Syllogism brought me into the Militant Church in my Baptism, and this will carry me into the Triumphant, in my Transmigration;
cc d n1 vvd pno11 p-acp dt j n1 p-acp po11 n1, cc d vmb vvi pno11 p-acp dt j, p-acp po11 n1;
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1175
for, doctrine of Salvation is matter without controversie. But yet, as clear as it is, it is a Mystery, a Secret;
for, Doctrine of Salvation is matter without controversy. But yet, as clear as it is, it is a Mystery, a Secret;
p-acp, n1 pp-f n1 vbz n1 p-acp n1. p-acp av, c-acp j c-acp pn31 vbz, pn31 vbz dt n1, dt j-jn;
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1176
not that I cannot see it, but that I cannot see it with any eyes that I can bring:
not that I cannot see it, but that I cannot see it with any eyes that I can bring:
xx cst pns11 vmbx vvi pn31, cc-acp cst pns11 vmbx vvi pn31 p-acp d n2 cst pns11 vmb vvi:
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1177
not with the eye of Nature: not with the eye of Nature:
xx p-acp dt n1 pp-f n1:
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1178
Flesh and blood hath not revealed this unto thee, sayes Christ to Peter: not with the eye of Learning;Flesh and blood hath not revealed this unto thee, Says christ to Peter: not with the eye of Learning;
n1 cc n1 vhz xx vvn d p-acp pno21, vvz np1 p-acp np1: xx p-acp dt n1 pp-f n1;
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1179
Thou hast hid these things from the wise, sayes Christ to his Father:Thou hast hid these things from the wise, Says christ to his Father:
pns21 vh2 vvn d n2 p-acp dt j, vvz np1 p-acp po31 n1:
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1180
not with the eye of State, that wheresoever I see a good Government, I should presume a good Religion;
not with the eye of State, that wheresoever I see a good Government, I should presume a good Religion;
xx p-acp dt n1 pp-f n1, cst c-crq pns11 vvb dt j n1, pns11 vmd vvi dt j n1;
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1181
for, we do not admit the Church of Rome, and yet we doe admire the Court of Rome: nor with the eye of a private sence;
for, we do not admit the Church of Rome, and yet we do admire the Court of Rome: nor with the eye of a private sense;
p-acp, pns12 vdb xx vvi dt n1 pp-f np1, cc av pns12 vdb vvi dt n1 pp-f np1: ccx p-acp dt n1 pp-f dt j n1;
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1182
for no prophecy of any Scripture; for, Quod non nisi instinctu Dei scitur, prophetia est; for no prophecy of any Scripture; for, Quod non nisi instinctu Dei scitur, Prophetia est;
p-acp dx n1 pp-f d n1; p-acp, fw-la fw-fr fw-la fw-la fw-la fw-la, fw-mi fw-la;
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1183
that which I cannot understand by reason, but by especiall assistance from God, all that is Prophecy.) No Scripture is of private interpretation.
that which I cannot understand by reason, but by especial assistance from God, all that is Prophecy.) No Scripture is of private Interpretation.
cst r-crq pns11 vmbx vvi p-acp n1, cc-acp p-acp j n1 p-acp np1, d cst vbz n1.) dx n1 vbz pp-f j n1.
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1184
I see not this mystery by the eye of Nature, of Learning, of State, of mine own private sence;
I see not this mystery by the eye of Nature, of Learning, of State, of mine own private sense;
pns11 vvb xx d n1 p-acp dt n1 pp-f n1, pp-f n1, pp-f n1, pp-f po11 d j n1;
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1185
but I see it by the eye of the Church, by the light of Faith, that's true;
but I see it by the eye of the Church, by the Light of Faith, that's true;
cc-acp pns11 vvb pn31 p-acp dt n1 pp-f dt n1, p-acp dt n1 pp-f n1, d|vbz j;
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1186
but yet organically, instrumentally, by the eye of the Church.
but yet organically, instrumentally, by the eye of the Church.
cc-acp av av-j, av-j, p-acp dt n1 pp-f dt n1.
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1187
And this Church is that which proposes to me all that is necessay to my salvation, in the Word,
And this Church is that which proposes to me all that is necessary to my salvation, in the Word,
cc d n1 vbz d r-crq vvz p-acp pno11 d d vbz j p-acp po11 n1, p-acp dt n1,
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1188
and seals all to me in the Sacraments. If another man see, or think he sees more then I;
and Seals all to me in the Sacraments. If Another man see, or think he sees more then I;
cc vvz d p-acp pno11 p-acp dt n2. cs j-jn n1 vvi, cc vvb pns31 vvz av-dc cs pns11;
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1189
if by the help of his Optick glasses, or perchance but by his imagination, he see a star or two more in any constellation then I do;
if by the help of his Optic glasses, or perchance but by his imagination, he see a star or two more in any constellation then I do;
cs p-acp dt n1 pp-f po31 j-jn n2, cc av cc-acp p-acp po31 n1, pns31 vvb dt n1 cc crd dc p-acp d n1 cs pns11 vdb;
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1190
yet that starre becomes none of the constellation; it addes no limb, no member to the constellation, that was perfect before:
yet that star becomes none of the constellation; it adds no limb, no member to the constellation, that was perfect before:
av d n1 vvz pix pp-f dt n1; pn31 vvz dx n1, dx n1 p-acp dt n1, cst vbds j a-acp:
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1191
so, if other men see that some additional and traditional things may adde to the dignity of the Church, let them say it conduces to the well-being, not to the very being;
so, if other men see that Some additional and traditional things may add to the dignity of the Church, let them say it conduces to the well-being, not to the very being;
av, cs j-jn n2 vvb cst d j cc j n2 vmb vvi p-acp dt n1 pp-f dt n1, vvb pno32 vvi pn31 vvz p-acp dt n1, xx p-acp dt j vbg;
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1192
to the existence, not to the essence of the Church; for that's onely things necessary to salvation.
to the existence, not to the essence of the Church; for that's only things necessary to salvation.
p-acp dt n1, xx p-acp dt n1 pp-f dt n1; p-acp d|vbz j n2 j p-acp n1.
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1193
And this mystery is, Faith in a pure conscience: for that's the same thing that is called Godliness in this text:
And this mystery is, Faith in a pure conscience: for that's the same thing that is called Godliness in this text:
cc d n1 vbz, n1 p-acp dt j n1: p-acp d dt d n1 cst vbz vvn n1 p-acp d n1:
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1194
and it is to profess the Gospel of Christ Jesus sincerely, and intirely;
and it is to profess the Gospel of christ jesus sincerely, and entirely;
cc pn31 vbz pc-acp vvi dt n1 pp-f np1 np1 av-j, cc av-j;
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1195
to have a conscience testifying to himself, that he hath contributed nothing to the diminution of it, that he labours to live by it, that he hopes to die in it, that he feares not to die for it.
to have a conscience testifying to himself, that he hath contributed nothing to the diminution of it, that he labours to live by it, that he hope's to die in it, that he fears not to die for it.
pc-acp vhi dt n1 vvg p-acp px31, cst pns31 vhz vvn pix p-acp dt n1 pp-f pn31, cst pns31 vvz pc-acp vvi p-acp pn31, cst pns31 vvz pc-acp vvi p-acp pn31, cst pns31 vvz xx pc-acp vvi p-acp pn31.
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1196
This is Mysterium, opertum, & apertum, hid from those that are lost, but manifested to his Saints:
This is Mysterium, opertum, & apertum, hid from those that Are lost, but manifested to his Saints:
d vbz np1, fw-la, cc fw-la, vvd p-acp d cst vbr vvn, cc-acp vvd p-acp po31 n2:
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1197
It is a Mystery, & a great Mystery; that's next: not that there is not a greater;
It is a Mystery, & a great Mystery; that's next: not that there is not a greater;
pn31 vbz dt n1, cc dt j n1; d|vbz ord: xx d pc-acp vbz xx dt jc;
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1198
for the Mystery of Iniquity is greater then the Mystery of Godliness: for the Mystery of Iniquity is greater then the Mystery of Godliness:
p-acp dt n1 pp-f n1 vbz jc cs dt n1 pp-f n1:
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1199
Compare Creeds to Creeds, and the new Creed of the Trent Council, is greater by many Articles then the Apostles Creed is. Compare Oathes to Oathes;
Compare Creeds to Creeds, and the new Creed of the Trent Council, is greater by many Articles then the Apostles Creed is. Compare Oaths to Oaths;
vvb n2 p-acp n2, cc dt j n1 pp-f dt np1 n1, vbz jc p-acp d n2 av dt n2 np1 vbz. vvb n2 p-acp n2;
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1200
and Berengarians old Oath in the Roman Church, that he must sweare to the Frangitur & teritur, that he broke the flesh of Christ with his teeth,
and Berengarians old Oath in the Roman Church, that he must swear to the Frangitur & teritur, that he broke the Flesh of christ with his teeth,
cc np1 j n1 p-acp dt njp n1, cst pns31 vmb vvi p-acp dt fw-la cc fw-la, cst pns31 vvd dt n1 pp-f np1 p-acp po31 n2,
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1201
and ground it with his jawes;
and ground it with his Jaws;
cc n1 pn31 p-acp po31 n2;
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1202
and the new Oath of the Council of Trent, that he must sweare that all those subtill Schoole-points, determined there, in which a man might have believed the contrary a few dayes before,
and the new Oath of the Council of Trent, that he must swear that all those subtle School points, determined there, in which a man might have believed the contrary a few days before,
cc dt j n1 pp-f dt n1 pp-f np1, cst pns31 vmb vvi cst d d j n2, vvd a-acp, p-acp r-crq dt n1 vmd vhi vvn dt j-jn dt d n2 a-acp,
(9) sermon (DIV1)
53
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1203
and yet have been a good Roman Catholick too, are true, and true de fide; so true,
and yet have been a good Roman Catholic too, Are true, and true de fide; so true,
cc av vhb vbn dt j njp njp av, vbr j, cc j fw-la fw-la; av j,
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1204
as that he cannot be saved now, except he believe them to be so:
as that he cannot be saved now, except he believe them to be so:
c-acp cst pns31 vmbx vbi vvn av, c-acp pns31 vvb pno32 pc-acp vbi av:
(9) sermon (DIV1)
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1205
the Berengarians Oath, and the Trent - oath, have much more difficulty in them, then to swear, that K. James is lawful King in all his Dominions,
the Berengarians Oath, and the Trent - oath, have much more difficulty in them, then to swear, that K. James is lawful King in all his Dominions,
dt np1 n1, cc dt np1 - n1, vhb d dc n1 p-acp pno32, cs pc-acp vvi, cst n1 np1 vbz j n1 p-acp d po31 n2,
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1206
& therefore exempt from all forreign jurisdiction over him.
& Therefore exempt from all foreign jurisdiction over him.
cc av j p-acp d j n1 p-acp pno31.
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1207
There is a Mystery of Iniquity, declared in a Creed of Iniquity, & in an Oath of Iniquity, greater then the Mystery of Godliness:
There is a Mystery of Iniquity, declared in a Creed of Iniquity, & in an Oath of Iniquity, greater then the Mystery of Godliness:
pc-acp vbz dt n1 pp-f n1, vvn p-acp dt n1 pp-f n1, cc p-acp dt n1 pp-f n1, jc cs dt n1 pp-f n1:
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1208
but yet this is great, that is, great enough; he needs no more, that hath this, saith with a pure conscience:
but yet this is great, that is, great enough; he needs no more, that hath this, Says with a pure conscience:
cc-acp av d vbz j, cst vbz, j av-d; pns31 vvz av-dx av-dc, cst vhz d, vvz p-acp dt j n1:
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1209
he need not go up to heaven for more, not to a Vice-god, to an infallible Bishop of Rome; he need not go over-sea for more, sayes Moses there;
he need not go up to heaven for more, not to a Vicegod, to an infallible Bishop of Room; he need not go oversea for more, Says Moses there;
pns31 vvb xx vvi a-acp p-acp n1 p-acp av-dc, xx p-acp dt n1, p-acp dt j n1 pp-f vvb; pns31 vvb xx vvi n1 p-acp dc, vvz np1 a-acp;
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1210
not to the hills, beyond-sea, nor to the lake beyond-sea:
not to the hills, beyond-sea, nor to the lake beyond-sea:
xx p-acp dt n2, av, ccx p-acp dt n1 av:
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1211
for God hath given him his station in a Church, where this Mystery is sufficiently declared and explicated.
for God hath given him his station in a Church, where this Mystery is sufficiently declared and explicated.
c-acp np1 vhz vvn pno31 po31 n1 p-acp dt n1, c-crq d n1 vbz av-j vvn cc vvn.
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53
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1212
The Mystery of Iniquity may be great, for it hath wrought a great while. Jam operatur, sayes the Apostle in his time;
The Mystery of Iniquity may be great, for it hath wrought a great while. Jam operatur, Says the Apostle in his time;
dt n1 pp-f n1 vmb vbi j, c-acp pn31 vhz vvn dt j n1. fw-la fw-la, vvz dt n1 p-acp po31 n1;
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1213
the Mystery of iniquity doth already work, and it is likely to work still:
the Mystery of iniquity does already work, and it is likely to work still:
dt n1 pp-f n1 vdz av vvi, cc pn31 vbz j pc-acp vvi av:
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1214
It is but a little while since we saw it work under ground, in the vault.
It is but a little while since we saw it work under ground, in the vault.
pn31 vbz p-acp dt j n1 c-acp pns12 vvd pn31 n1 p-acp n1, p-acp dt n1.
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1215
But if (as hath been lately, royally, and religiously intimated to us all) their insolency have so far infatuated them, as to think themselves at an end of their work,
But if (as hath been lately, royally, and religiously intimated to us all) their insolency have so Far infatuated them, as to think themselves At an end of their work,
p-acp cs (c-acp vhz vbn av-j, av-j, cc av-j vvn p-acp pno12 d) po32 n1 vhb av av-j vvn pno32, c-acp pc-acp vvi px32 p-acp dt n1 pp-f po32 n1,
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53
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1216
and promise themselves a holy-day, our assurance is in this, Pater operatur adhuc, & ego operor, sayes Christ:
and promise themselves a holiday, our assurance is in this, Pater operatur Adhoc, & ego operor, Says christ:
cc vvi px32 dt n1, po12 n1 vbz p-acp d, fw-la fw-la fw-la, cc fw-la n1, vvz np1:
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1217
My Father works yet, and I work: and if amongst us the Father work, and the Son work;
My Father works yet, and I work: and if among us the Father work, and the Son work;
po11 n1 vvz av, cc pns11 vvb: cc cs p-acp pno12 dt n1 n1, cc dt n1 n1;
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1218
for all the vain hopes of some, and the vain feares of others, the Mystery of godliness will stand and grow.
for all the vain hope's of Some, and the vain fears of Others, the Mystery of godliness will stand and grow.
p-acp d dt j n2 pp-f d, cc dt j n2 pp-f n2-jn, dt n1 pp-f n1 vmb vvi cc vvi.
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1219
Now, how far this Mystery, this great Mystery, this Mystery without controversie is revealed in this Text, we are to look by the severall beames thereof; Now, how Far this Mystery, this great Mystery, this Mystery without controversy is revealed in this Text, we Are to look by the several beams thereof;
av, c-crq av-j d n1, d j n1, d n1 p-acp n1 vbz vvn p-acp d n1, pns12 vbr pc-acp vvi p-acp dt j n2 av;
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1220
of which, the first is, Manifestatus in carne, God was manifested in the flesh. Coeli enarrant, sayes David, The heavens declare the glory of God;
of which, the First is, Manifestatus in Carnem, God was manifested in the Flesh. Coeli enarrant, Says David, The heavens declare the glory of God;
pp-f r-crq, dt ord vbz, np1 p-acp j, np1 vbds vvn p-acp dt n1. fw-la n1, vvz np1, dt n2 vvb dt n1 pp-f np1;
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1221
and that should be the harmony of the Spheares. Invisibilia conspiciuntur, sayes Saint Paul, Invisible things of God are seen in the visible; and that should be the harmony of the Spheres. Invisibilia conspiciuntur, Says Saint Paul, Invisible things of God Are seen in the visible;
cc d vmd vbi dt n1 pp-f dt n2. fw-la fw-la, vvz n1 np1, j n2 pp-f np1 vbr vvn p-acp dt j;
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1222
and that should be the prospect of this world. The knowledge of God was manifested often in the Prophets; he foretold, therefore he foresaw. and that should be the prospect of this world. The knowledge of God was manifested often in the prophets; he foretold, Therefore he foresaw.
cc d vmd vbi dt n1 pp-f d n1. dt n1 pp-f np1 vbds vvn av p-acp dt n2; pns31 vvd, av pns31 vvd.
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1223
His Wisdome was manifested often, in frustrating all Councels of all Achitophels against him. And his power was manifested often: In the water;
His Wisdom was manifested often, in frustrating all Counsels of all Achitophels against him. And his power was manifested often: In the water;
po31 n1 vbds vvn av, p-acp vvg d n2 pp-f d npg1 p-acp pno31. cc po31 n1 vbds vvn av: p-acp dt n1;
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1224
consider it at least in the Red sea, and in Pharaoh, if you will bring it no nearer home;
Consider it At least in the Read sea, and in Pharaoh, if you will bring it no nearer home;
vvb pn31 p-acp ds p-acp dt j-jn n1, cc p-acp np1, cs pn22 vmb vvi pn31 av-dx av-jc n1-an;
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1225
And in the Fire, consider it at least in the fiery Furnace, if you will bring it no nearer home.
And in the Fire, Consider it At least in the fiery Furnace, if you will bring it no nearer home.
cc p-acp dt n1, vvb pn31 p-acp ds p-acp dt j n1, cs pn22 vmb vvi pn31 av-dx av-jc n1-an.
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1226
His Knowledge, his Wisdome, his Power, his Mercy, his Justice, all his Attributes are alwayes manifested in all his works.
His Knowledge, his Wisdom, his Power, his Mercy, his justice, all his Attributes Are always manifested in all his works.
po31 n1, po31 n1, po31 n1, po31 n1, po31 n1, d po31 n2 vbr av vvn p-acp d po31 n2.
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1227
But, Deus in carne, that the person of God, God himself, should be manifested, and manifested in our flesh, Ineffabile omni sermoni, omni ignotum intelligentiae, ipse Angelorum primati non agnitum.
But, Deus in Carnem, that the person of God, God himself, should be manifested, and manifested in our Flesh, Ineffabile omni Sermon, omni ignotum intelligentiae, ipse Angels primati non agnitum.
p-acp, np1 p-acp j, cst dt n1 pp-f np1, np1 px31, vmd vbi vvn, cc vvn p-acp po12 n1, fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la.
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1228
And if the Primate of the Angels, the highest orders of them that stand in Gods sight, know it not;
And if the Primate of the Angels, the highest order of them that stand in God's sighed, know it not;
cc cs dt n-jn pp-f dt n2, dt js n2 pp-f pno32 cst vvb p-acp ng1 n1, vvb pn31 xx;
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1229
if no understanding were able to conceive it, that had all the refinings and concoction, that study,
if no understanding were able to conceive it, that had all the refinings and concoction, that study,
cs dx n1 vbdr j pc-acp vvi pn31, cst vhd d dt n2 cc n1, cst n1,
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1230
and speculation, and zeal to be vir desideriorum (as the Angel said to Daniel ) a man that desired to dwell upon the meditation of his God, could give;
and speculation, and zeal to be vir desideriorum (as the Angel said to daniel) a man that desired to dwell upon the meditation of his God, could give;
cc n1, cc n1 pc-acp vbi fw-la fw-la (c-acp dt n1 vvd p-acp np1) dt n1 cst vvd pc-acp vvi p-acp dt n1 pp-f po31 n1, vmd vvi;
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1231
must not I, who always come with Moses uncircumcised lips, not to speak perswasively; and alwayes with Jeremies defect, Puer sum, nescio loqui, not to speak plainly;
must not I, who always come with Moses uncircumcised lips, not to speak persuasively; and always with Jeremies defect, Puer sum, nescio loqui, not to speak plainly;
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come now with Zachary 's dumbness, not to speak at all in this Mystery? But hearkning to that which he who onely knew this Mystery, hath said, Verbum Caro factum est, The word was made flesh;
come now with Zachary is dumbness, not to speak At all in this Mystery? But Harkening to that which he who only knew this Mystery, hath said, Verbum Caro factum est, The word was made Flesh;
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And Deus manifestatus in carne, God was manifested in the flesh;
And Deus manifestatus in Carnem, God was manifested in the Flesh;
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rest my self in his Word, and pray you in Christs stead to doe so too, in this,
rest my self in his Word, and pray you in Christ stead to do so too, in this,
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and all Mysteries of your Religion, to rest upon the onely Word of God:
and all Mysteres of your Religion, to rest upon the only Word of God:
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for in this particular, it is nor mis-grounded, nor mis-collected by him that sayes, Omnes pene errores, almost all Errours have proceeded out of this, that this great Mystery, that God was manifested in the flesh, Aut non omnino, aut non sicuti est creditum;
for in this particular, it is nor misgrounded, nor mis-collected by him that Says, Omnes pene Errors, almost all Errors have proceeded out of this, that this great Mystery, that God was manifested in the Flesh, Or non Omnino, Or non As est creditum;
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is either not at all, or not aright believed. The Jews believe it not at all;
is either not At all, or not aright believed. The jews believe it not At all;
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and to them Tertullian sayes enough:
and to them Tertullian Says enough:
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Since out of their Prophets they confess, that when the Messias shall be manifested, they must for a time suffer many calamities in this world; Since out of their prophets they confess, that when the Messias shall be manifested, they must for a time suffer many calamities in this world;
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if their Messias should be manifested now (sayes he) what could they suffer? They say they must suffer banishment;
if their Messias should be manifested now (Says he) what could they suffer? They say they must suffer banishment;
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Et ubi dispersio gentis, quae jam extorris? whither shall that Nation be banish'd, which is already in banishment and dispersion? Redde statum Judaeis, let the Jews shew me a State, a Kingdom, a Common-wealth, a Government, Magistrates, Judicatures, Merchandise, and Armies; let them shew something to loose for a Messias, and then let them look for a Messias. The Jewes are within the non omnino, they believe not this Mystery at all:Et ubi dispersio gentis, Quae jam extorris? whither shall that nation be banished, which is already in banishment and dispersion? Red Statum Judaeis, let the jews show me a State, a Kingdom, a Commonwealth, a Government, Magistrates, Judicatures, Merchandise, and Armies; let them show something to lose for a Messias, and then let them look for a Messias. The Jews Are within the non Omnino, they believe not this Mystery At all:
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And then, for the non sicut est, for the not believing it aright, as the old Valentinians are renewed in the Anabaptists (for both deny that Christ took flesh of the Virgin) so the old Manichaeans are not renewed, but exceeded in the Transubstantiators:
And then, for the non sicut est, for the not believing it aright, as the old Valentinians Are renewed in the Anabaptists (for both deny that christ took Flesh of the Virgae) so the old Manichaeans Are not renewed, but exceeded in the Transubstantiators:
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for they said the body of Christ was left in one place, in the Sun;
for they said the body of christ was left in one place, in the Sun;
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these say, it is upon as many Tables, and in as many Boxes as they will.
these say, it is upon as many Tables, and in as many Boxes as they will.
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But whether the manifestation of God in the flesh were referred to the Incarnation of Christ;
But whither the manifestation of God in the Flesh were referred to the Incarnation of christ;
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or to his Declaration, when the wise men of the East came to see him at Bethleem; whether when it was done,
or to his Declaration, when the wise men of the East Come to see him At Bethlehem; whither when it was done,
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or when it was declared to be done, hath admitted a question, because the Western Church hath call'd that day of their coming to him, the Epiphany; and Epiphany is Manifestation.
or when it was declared to be done, hath admitted a question, Because the Western Church hath called that day of their coming to him, the Epiphany; and Epiphany is Manifestation.
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Then therefore is God manifested to us, when, as these wise men offer'd their Myrrhe and Frankincense, we offer the Sacrifice of Prayer;
Then Therefore is God manifested to us, when, as these wise men offered their Myrrh and Frankincense, we offer the Sacrifice of Prayer;
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and as they offer'd their Gold, we offer our temporall wealth for the glory of Christ Jesus:
and as they offered their Gold, we offer our temporal wealth for the glory of christ jesus:
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And when the love of him corrects in thee the intemperances of adorning thy flesh, of pampering thy flesh, of obeying thy flesh,
And when the love of him corrects in thee the intemperances of adorning thy Flesh, of pampering thy Flesh, of obeying thy Flesh,
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then especially is this Epiphany, God is manifested in the flesh, in thy flesh.
then especially is this Epiphany, God is manifested in the Flesh, in thy Flesh.
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Now, when he was manifested in the flesh, it behooved him to be justified in the spirit; for he came in similitudinem carnis peccati: they took him for a sinner,
Now, when he was manifested in the Flesh, it behooved him to be justified in the Spirit; for he Come in similitudinem carnis peccati: they took him for a sinner,
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and they saw him converse with sinners: for any thing they could see, it might have been Caro peccati, sinfull flesh;
and they saw him converse with Sinners: for any thing they could see, it might have been Caro peccati, sinful Flesh;
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and they saw enough to make them sure that it was Caro mortis, mortall flesh. Though he were Panis de coelo, Bread from Heaven, yet himself was hungry;
and they saw enough to make them sure that it was Caro mortis, Mortal Flesh. Though he were Panis de coelo, Bred from Heaven, yet himself was hungry;
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and though he were fons perennis, an everlasting spring, yet himself was thirsty;
and though he were fons Perennis, an everlasting spring, yet himself was thirsty;
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though he were Deus totius consolationis, the God of all comfort, yet his soul was heavy unto death;
though he were Deus totius consolationis, the God of all Comfort, yet his soul was heavy unto death;
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and though he were Dominus vitae, the Lord of Life, yet Death had dominion over him.
and though he were Dominus vitae, the Lord of Life, yet Death had dominion over him.
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When therefore Christ was manifested in the flesh, flesh subject to Death, Death, which was the reward of Sin;
When Therefore christ was manifested in the Flesh, Flesh Subject to Death, Death, which was the reward of since;
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and would take upon him to forgive sins; it behooved him to be extraordinarily justified, extraordinarily declared to the world: and so he was;
and would take upon him to forgive Sins; it behooved him to be extraordinarily justified, extraordinarily declared to the world: and so he was;
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he was justified in Spiritu, in the Spirit; first, in Spiritu Sancto, in the Spirit, in the Holy Ghost;
he was justified in Spiritu, in the Spirit; First, in Spiritu Sancto, in the Spirit, in the Holy Ghost;
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both when the Holy Ghost was sent to him, and when the Holy Ghost was sent by him, from him.
both when the Holy Ghost was sent to him, and when the Holy Ghost was sent by him, from him.
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The Holy Ghost was sent to him in his Baptisme, and he tarried upon him:
The Holy Ghost was sent to him in his Baptism, and he tarried upon him:
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Christ was not, a Christian is not justified by one accesse, one visitation, one approach of the Holy Ghost; not by one religious act:
christ was not, a Christian is not justified by one access, one Visitation, one approach of the Holy Ghost; not by one religious act:
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it is a permanency, a perseverance that justifies:
it is a permanency, a perseverance that Justifies:
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that foolishness, and that fascination (as the Apostle calls it) that Witchcraft which he imputes to the Galatians, is not so worn out,
that foolishness, and that fascination (as the Apostle calls it) that Witchcraft which he imputes to the Galatians, is not so worn out,
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but that there are foolish and bewitched Galatians still, that begun in the Spirit, and will be made perfect in the Flesh;
but that there Are foolish and bewitched Galatians still, that begun in the Spirit, and will be made perfect in the Flesh;
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that receiv'd their Christianity in one Church, and attend a confirmation, a better state, in a worse.
that received their Christianity in one Church, and attend a confirmation, a better state, in a Worse.
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Christ was justified by the Holy Ghost, when the Holy Ghost came to him: so he was, when he came from him, at Pentecost, upon his Apostles;
christ was justified by the Holy Ghost, when the Holy Ghost Come to him: so he was, when he Come from him, At Pentecost, upon his Apostles;
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and then he came in Tongues, and fiery Tongues.
and then he Come in Tongues, and fiery Tongues.
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Christ was not, a Christian is not justified in silence, but in declarations and open professions; in tongues:
christ was not, a Christian is not justified in silence, but in declarations and open professions; in tongues:
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and not in dark and ambiguous speeches, nor infinite and retractable speeches, but in fiery tongues; fiery, that is, fervent; fiery, that is, clear.
and not in dark and ambiguous Speeches, nor infinite and retractable Speeches, but in fiery tongues; fiery, that is, fervent; fiery, that is, clear.
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He was justified so, a Spiritu Sancto; and so he was, a Spiritu suo, by his own Spirit:
He was justified so, a Spiritu Sancto; and so he was, a Spiritu Sue, by his own Spirit:
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not onely in that protestation of his, Who can accuse me of any sin? for S. Paul could say that he was unreproachable in the sight of men,
not only in that protestation of his, Who can accuse me of any since? for S. Paul could say that he was unreproachable in the sighed of men,
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and yet he could not chuse but say, Quorum ego maximus; that he was the greatest sinner of all men.
and yet he could not choose but say, Quorum ego Maximus; that he was the greatest sinner of all men.
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I were a miserable man, if I could accuse Christ of no sin; if I could not prove all my sins his, I were under a heavy condemnation.
I were a miserable man, if I could accuse christ of no since; if I could not prove all my Sins his, I were under a heavy condemnation.
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1276
But that which we intend by his being justified, a spiritu suo, by his own spirit, is, not by the testimony that he gave of himself;
But that which we intend by his being justified, a spiritu Sue, by his own Spirit, is, not by the testimony that he gave of himself;
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but by that Spirit, that God-head, that dwelt bodily in him, and declared him, and justified him in that high power and practise of Miracles.
but by that Spirit, that Godhead, that dwelled bodily in him, and declared him, and justified him in that high power and practice of Miracles.
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When Christ came into this world, as if he had come a day before any day, a day before Moses his in principio, before there was any creature (for when Christ came, there was creatures that could exercise any natural faculty in opposition to his purposes) when Nature his Vicegerent gave up her sword to his hands;
When christ Come into this world, as if he had come a day before any day, a day before Moses his in principio, before there was any creature (for when christ Come, there was creatures that could exercise any natural faculty in opposition to his Purposes) when Nature his Vicegerent gave up her sword to his hands;
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1279
when the Sea shut up her selfe like Marble, and bore him;
when the Sea shut up her self like Marble, and boar him;
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and the Earth opened her selfe like a book, to deliver out her dead, to wait upon him;
and the Earth opened her self like a book, to deliver out her dead, to wait upon him;
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1281
when the winds, in the midst of their own roaring, could heare his voyce; and Death it self, in putrid and corrupt carkases, could heare his voice;
when the winds, in the midst of their own roaring, could hear his voice; and Death it self, in putrid and corrupt carcases, could hear his voice;
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& when his own body, whom his own soul had left & abandoned, was not abandoned by this Spirit, by this Godhead (for the Deity departed not from the dead body of Christ) then was Christ especially justified by this Spirit, in whose power he raised himself from the dead;
& when his own body, whom his own soul had left & abandoned, was not abandoned by this Spirit, by this Godhead (for the Deity departed not from the dead body of christ) then was christ especially justified by this Spirit, in whose power he raised himself from the dead;
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he was justified in Spiritu Sancto, and in spiritu suo; two witnesses were enough for him.
he was justified in Spiritu Sancto, and in spiritu Sue; two Witnesses were enough for him.
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Adde a third for thy self, & justificetur in Spiritu tuo, let him be justified in thy spirit:
Add a third for thy self, & justificetur in Spiritu tuo, let him be justified in thy Spirit:
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1285
God is safe enough in himself, and yet it was a good declaratory addition, that the Publicans justified God:
God is safe enough in himself, and yet it was a good declaratory addition, that the Publicans justified God:
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Wisdom is safe enough of her self, and yet Wisdome is justified of her children: Christ is sufficiently justified; Wisdom is safe enough of her self, and yet Wisdom is justified of her children: christ is sufficiently justified;
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but justificetur in Spiritu tuo, in thy spirit.
but justificetur in Spiritu tuo, in thy Spirit.
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To say, If I consider the Talmud, Christ may as well be the Messias, as any whom the Jews place their marks upon;
To say, If I Consider the Talmud, christ may as well be the Messias, as any whom the jews place their marks upon;
p-acp vvb, cs pns11 vvb dt np1, np1 vmb a-acp av vbi dt np1, p-acp d r-crq dt np2 vvb po32 n2 p-acp;
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1289
if I consider the Alchoran, Christ is like enough to be a better Prophet then Mahomet; if I consider the Arguments of the Arrians, Christ may be the Son of God for all that;
if I Consider the Alcoran, christ is like enough to be a better Prophet then Mahomet; if I Consider the Arguments of the Arians, christ may be the Son of God for all that;
cs pns11 vvb dt np1, np1 vbz av-j av-d pc-acp vbi dt jc n1 av np1; cs pns11 vvb dt n2 pp-f dt n2-jn, np1 vmb vbi dt n1 pp-f np1 p-acp d d;
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if I consider the Church of Rome, and ours, he is as likely to manifest himself in his own Word here, as there in their word;
if I Consider the Church of Rome, and ours, he is as likely to manifest himself in his own Word Here, as there in their word;
cs pns11 vvb dt n1 pp-f np1, cc png12, pns31 vbz a-acp j pc-acp vvi px31 p-acp po31 d n1 av, c-acp a-acp p-acp po32 n1;
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to say but so, Christ may be God for any thing I know: this is but to baile him, not to justifie him;
to say but so, christ may be God for any thing I know: this is but to bail him, not to justify him;
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1292
not to quit him, but to put him over to the Sessions, to the great Sessions, where he shall justifie himself;
not to quit him, but to put him over to the Sessions, to the great Sessions, where he shall justify himself;
xx pc-acp vvi pno31, cc-acp pc-acp vvi pno31 a-acp p-acp dt n2, p-acp dt j n2, c-crq pns31 vmb vvi px31;
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but none of them, who do not justifie him, testifie for him, in spiritu suo, sincerely in their souls: nay, that's not enough:
but none of them, who do not justify him, testify for him, in spiritu Sue, sincerely in their Souls: nay, that's not enough:
cc-acp pix pp-f pno32, r-crq vdb xx vvi pno31, vvb p-acp pno31, p-acp fw-la fw-la, av-j p-acp po32 n2: uh-x, d|vbz xx av-d:
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to justifie is an act of declaration; and no man knowes what is in man, but the spirit of man:
to justify is an act of declaration; and no man knows what is in man, but the Spirit of man:
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and therefore he that leaves any outward thing undone, that belongs to his calling, for Christ, is so far from having justified Christ,
and Therefore he that leaves any outward thing undone, that belongs to his calling, for christ, is so Far from having justified christ,
cc av pns31 cst vvz d j n1 vvn, cst vvz p-acp po31 n-vvg, c-acp np1, vbz av av-j p-acp vhg vvn np1,
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as that at the last day, he shall meet his voice with them that cried Crucifie him, and with theirs that cried, Not Christ, but Barabbas:
as that At the last day, he shall meet his voice with them that cried Crucify him, and with theirs that cried, Not christ, but Barabbas:
c-acp cst p-acp dt ord n1, pns31 vmb vvi po31 n1 p-acp pno32 cst vvd vvi pno31, cc p-acp png32 cst vvd, xx np1, cc-acp np1:
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if thou doubt in thy heart, if thou disguise in thine actions, non justificatur in spiritu tuo, Christ is not justified in thy spirit;
if thou doubt in thy heart, if thou disguise in thine actions, non Justificatur in spiritu tuo, christ is not justified in thy Spirit;
cs pns21 vvb p-acp po21 n1, cs pns21 vvb p-acp po21 n2, fw-fr fw-la p-acp fw-la fw-la, np1 vbz xx vvn p-acp po21 n1;
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and that's it which concernes thee most. Christ had all this testimony more, Visus ab Angelis, he was seen of Angels:
and that's it which concerns thee most. christ had all this testimony more, Visus ab Angels, he was seen of Angels:
cc d|vbz pn31 r-crq vvz pno21 av-ds. np1 vhd d d n1 av-dc, fw-la fw-la np1, pns31 vbds vvn pp-f n2:
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which is, not onely visited by Angels, serv'd by Angels; waited upon by Angels: so he was, and he was so in every passage, in every step.
which is, not only visited by Angels, served by Angels; waited upon by Angels: so he was, and he was so in every passage, in every step.
r-crq vbz, xx av-j vvn p-acp n2, vvn p-acp n2; vvn p-acp p-acp n2: av pns31 vbds, cc pns31 vbds av p-acp d n1, p-acp d n1.
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An Angel told his mother, that he should be born: and an Angel told the Shepherd, that he was born;
an Angel told his mother, that he should be born: and an Angel told the Shepherd, that he was born;
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and that which directed the wise men of the East where to finde him, when he was born, is also believed by some of the Ancients, to have been an Angel in the likeness of a Star.
and that which directed the wise men of the East where to find him, when he was born, is also believed by Some of the Ancients, to have been an Angel in the likeness of a Star.
cc cst r-crq vvd dt j n2 pp-f dt n1 c-crq pc-acp vvi pno31, c-crq pns31 vbds vvn, vbz av vvn p-acp d pp-f dt n2-j, pc-acp vhi vbn dt n1 p-acp dt n1 pp-f dt n1.
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When he was tempted by the Devil, Angels came and ministred to him, but the Devil had left him before;
When he was tempted by the devil, Angels Come and ministered to him, but the devil had left him before;
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his own power, had dissipated his. In his Agony in the Garden, an Angel came from heaven to strengthen him;
his own power, had dissipated his. In his Agony in the Garden, an Angel Come from heaven to strengthen him;
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1304
but he had recovered before, and was come to his Veruntamen, Not my will, but thine be done.
but he had recovered before, and was come to his Veruntamen, Not my will, but thine be done.
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1305
He told Peter, he could have more then twelve legions of Angels to assist him; but he would not have the assistance of his own sword:
He told Peter, he could have more then twelve legions of Angels to assist him; but he would not have the assistance of his own sword:
pns31 vvd np1, pns31 vmd vhi dc cs crd n2 pp-f n2 pc-acp vvi pno31; cc-acp pns31 vmd xx vhi dt n1 pp-f po31 d n1:
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1306
he denies not that which the Devil sayes, that the Angels had in charge, that he should not dash his foot against a stone;
he Denies not that which the devil Says, that the Angels had in charge, that he should not dash his foot against a stone;
pns31 vvz xx d r-crq dt n1 vvz, cst dt n2 vhd p-acp n1, cst pns31 vmd xx vvi po31 n1 p-acp dt n1;
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but they had an easie service of it; for his foot never dasht, never stumbled, never tripp'd in any way. but they had an easy service of it; for his foot never dashed, never stumbled, never tripped in any Way.
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1308
As soon as any stone lay in his way, an Angel removed it: He rolled away the stone from the sepulchre.
As soon as any stone lay in his Way, an Angel removed it: He rolled away the stone from the Sepulchre.
p-acp av c-acp d n1 vvd p-acp po31 n1, dt n1 vvd pn31: pns31 vvd av dt n1 p-acp dt n1.
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1309
There the Angel testified to the women that sought him, not onely that he was not there, (that was a poor comfort) but where he was:
There the Angel testified to the women that sought him, not only that he was not there, (that was a poor Comfort) but where he was:
a-acp dt n1 vvd p-acp dt n2 cst vvd pno31, xx j cst pns31 vbds xx a-acp, (cst vbds dt j n1) cc-acp c-crq pns31 vbds:
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1310
He is gone into Galilee, and there you shall finde him.
He is gone into Galilee, and there you shall find him.
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1311
There also the Angel testified to the men of Galilee; that look'd after him, not onely that he was gone up (that was but a poor comfort) but that he should come again.
There also the Angel testified to the men of Galilee; that looked After him, not only that he was gone up (that was but a poor Comfort) but that he should come again.
a-acp av dt n1 vvd p-acp dt n2 pp-f np1; cst vvd p-acp pno31, xx j cst pns31 vbds vvn a-acp (cst vbds p-acp dt j n1) cc-acp cst pns31 vmd vvi av.
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The same Jesus shall so come as he went. The same jesus shall so come as he went.
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There in Heaven, they perform that service, whilest he stayes there, which they are call'd upon to do:
There in Heaven, they perform that service, whilst he stays there, which they Are called upon to do:
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1314
Let all the Angels of God worship him; Let all the Angels of God worship him;
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and in judgement, when the Son of man shall come in his glory, all the holy Angels shall be with him:
and in judgement, when the Son of man shall come in his glory, all the holy Angels shall be with him:
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in every point of that great compass, in every arch, in every section of that great circle, of which no man knowes the Diameter,
in every point of that great compass, in every arch, in every section of that great circle, of which no man knows the Diameter,
p-acp d n1 pp-f cst j n1, p-acp d n1, p-acp d n1 pp-f cst j n1, pp-f r-crq dx n1 vvz dt n1,
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1317
how long it shall be from Christs first coming to his second, visus ab Angelis, he was seen, he was visited, he was waited upon by the Angels.
how long it shall be from Christ First coming to his second, visus ab Angels, he was seen, he was visited, he was waited upon by the Angels.
c-crq av-j pn31 vmb vbi p-acp npg1 ord vvg p-acp po31 ord, fw-la fw-la np1, pns31 vbds vvn, pns31 vbds vvn, pns31 vbds vvn p-acp p-acp dt n2.
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1318
But there is more intended in this, then so. Christ was seen of the Angels, otherwise now, then ever before:
But there is more intended in this, then so. christ was seen of the Angels, otherwise now, then ever before:
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1319
something was reveal'd to the Angels themselves concerning Christ, which they knew not before; at least, not so as they knew it now.
something was revealed to the Angels themselves Concerning christ, which they knew not before; At least, not so as they knew it now.
pi vbds vvn p-acp dt n2 px32 vvg np1, r-crq pns32 vvd xx a-acp; p-acp ds, xx av c-acp pns32 vvd pn31 av.
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1320
For, all the Angels do not alwayes know all things:
For, all the Angels do not always know all things:
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1321
if they had, there would have been no dissention, no strife, no difference between the two Angels;
if they had, there would have been no dissension, no strife, no difference between the two Angels;
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the Angel of Persia would not have withstood the other Angel 21 dayes; neither would have resisted Gods purpose, if both had known it; the Angel of Persiam would not have withstood the other Angel 21 days; neither would have resisted God's purpose, if both had known it;
dt n1 pp-f np1 vmd xx vhi vvn dt j-jn n1 crd n2; av-dx vmd vhi vvn npg1 n1, cs d vhd vvn pn31;
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S. Dionyse, who considers the names, and natures, and places, and apprehensions of Angels, most of any, observes of the highest orders of Angels, Ordin. supremi ad Jesu aspectum haesitabant;
S. Dionise, who considers the names, and nature's, and places, and apprehensions of Angels, most of any, observes of the highest order of Angels, Ordain. supremi ad Jesu aspectum haesitabant;
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1324
the highest of the highest orders of Angels, were amaz'd at Christs coming up in the Flesh;
the highest of the highest order of Angels, were amazed At Christ coming up in the Flesh;
dt js pp-f dt js n2 pp-f n2, vbdr vvn p-acp npg1 vvg a-acp p-acp dt n1;
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it was a new and unexpected thing to see Christ come thither, in that manner.
it was a new and unexpected thing to see christ come thither, in that manner.
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There they say with amazement, Quis iste? Who is this that cometh from Edom, with dyed garments from Bozrah? And Christ answers there, Ego, it is I, I that speak in righteousness, I that am mighty to save.
There they say with amazement, Quis iste? Who is this that comes from Edom, with died garments from Bozrah? And christ answers there, Ego, it is I, I that speak in righteousness, I that am mighty to save.
a-acp pns32 vvb p-acp n1, fw-la fw-la? q-crq vbz d cst vvz p-acp np1, p-acp vvd n2 p-acp np1? cc np1 vvz a-acp, fw-la, pn31 vbz pns11, pns11 cst vvb p-acp n1, pns11 cst vbm j pc-acp vvi.
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1327
The Angels reply, Wherefore are thy garments red, like him that treadeth the wine-press? and Christ gives them satisfaction, calcavi; You mistake not the matter, I have trodden the wine-press;
The Angels reply, Wherefore Are thy garments read, like him that treadeth the winepress? and christ gives them satisfaction, Calcavi; You mistake not the matter, I have trodden the winepress;
dt ng1 n1, c-crq vbr po21 n2 j-jn, vvb pno31 cst vvz dt n1? cc np1 vvz pno32 n1, fw-la; pn22 vvb xx dt n1, pns11 vhb vvn dt n1;
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1328
and calcavi solus, I have trodden the wine-press alone, and of the people there was none with me.
and Calcavi solus, I have trodden the winepress alone, and of the people there was none with me.
cc fw-la fw-la, pns11 vhb vvn dt n1 av-j, cc pp-f dt n1 a-acp vbds pix p-acp pno11.
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1329
The Angels then knew not this, not all this, not all the particulars of this, The mystery of Christs Incarnation for the Redemption of Man:
The Angels then knew not this, not all this, not all the particulars of this, The mystery of Christ Incarnation for the Redemption of Man:
dt n2 av vvd xx d, xx d d, xx d dt n2-j pp-f d, dt n1 pp-f npg1 n1 p-acp dt n1 pp-f n1:
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1330
the Angels knew it in generall;
the Angels knew it in general;
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1331
for, it was commune quoddam principium; it was the generall mark, to which all their service,
for, it was commune Quoddam principium; it was the general mark, to which all their service,
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1332
as they were ministring spirits, was directed.
as they were ministering spirits, was directed.
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1333
But for particulars, as amongst the Prophets, some of the later understood more then the former ( I understand more then the ancients, sayes David ) and the Apostles understood more then the Prophets,
But for particulars, as among the prophets, Some of the later understood more then the former (I understand more then the ancients, Says David) and the Apostles understood more then the prophets,
p-acp p-acp n2-j, c-acp p-acp dt n2, d pp-f dt jc vvd av-dc cs dt j (pns11 vvb dc cs dt n2-j, vvz np1) cc dt n2 vvd av-dc cs dt n2,
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1334
even of those things which they had prophesied, (this Mystery in other ages was not made known,
even of those things which they had prophesied, (this Mystery in other ages was not made known,
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1335
as it is now revealed unto the holy Apostles;) so the Angels are come to know some things of Christ,
as it is now revealed unto the holy Apostles;) so the Angels Are come to know Some things of christ,
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1336
since Christ came, in another manner then before.
since christ Come, in Another manner then before.
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1337
And this may be that which S. Paul intends, when he sayes, that he was made a Minister of the Gospel, To the intent, that now, And this may be that which S. Paul intends, when he Says, that he was made a Minister of the Gospel, To the intent, that now,
cc d vmb vbi d r-crq n1 np1 vvz, c-crq pns31 vvz, cst pns31 vbds vvn dt n1 pp-f dt n1, p-acp dt n1, cst av,
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1338
unto principalities and powers, in heavenly places, might be known by the Church, the manifold wisdome of God. unto principalities and Powers, in heavenly places, might be known by the Church, the manifold Wisdom of God.
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1339
And S. Peter also speaking of the administration of the Church, expresses it so, That the Angels desire to look into it.
And S. Peter also speaking of the administration of the Church, Expresses it so, That the Angels desire to look into it.
cc np1 np1 av vvg pp-f dt n1 pp-f dt n1, vvz pn31 av, cst dt n2 vvb pc-acp vvi p-acp pn31.
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1340
Which is not onely that which S. Augustine sayes, Innotuit a seculis per Ecclesiam Angelis, That the Angels saw the mystery of the Christian Religion, from before all beginnings,
Which is not only that which S. Augustine Says, Innotuit a seculis per Church Angels, That the Angels saw the mystery of the Christian Religion, from before all beginnings,
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1341
and that by the Church, Quia ipsa Ecclesia illis, in Deo apparuit; Because they saw in God the future Church, from before all beginnings;
and that by the Church, Quia ipsa Ecclesia illis, in God He appeared; Because they saw in God the future Church, from before all beginnings;
cc cst p-acp dt n1, fw-la fw-la np1 fw-la, fw-la fw-la fw-la; c-acp pns32 vvd p-acp np1 dt j-jn n1, p-acp p-acp d n2;
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1342
but even in the propagation and administration of the Church, they see many things now, which distinctly, effectually, experimentally,
but even in the propagation and administration of the Church, they see many things now, which distinctly, effectually, experimentally,
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1343
as they do now, they could not see before.
as they do now, they could not see before.
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1344
And so, to this purpose, Visus in nobis, Christ is seen by the Angels, in us and our conversation now. Spectaculum sumus, sayes the Apostle;
And so, to this purpose, Visus in nobis, christ is seen by the Angels, in us and our Conversation now. Spectaculum sumus, Says the Apostle;
cc av, p-acp d n1, fw-la p-acp fw-la, np1 vbz vvn p-acp dt n2, p-acp pno12 cc po12 n1 av. fw-la fw-la, vvz dt n1;
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1345
We are made a spectacle to men and angels. The word is there Theatrum, and so S. Hierom reads it: We Are made a spectacle to men and Angels. The word is there Theatrum, and so S. Hieronymus reads it:
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1346
And therefore let us be careful to play those parts well, which even the Angels desire to see well acted. And Therefore let us be careful to play those parts well, which even the Angels desire to see well acted.
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1347
Let him that finds himself to be the honester man by thinking so, think in the name of God, that he hath a particular tutelar Angel, that will do him no harm to think so:
Let him that finds himself to be the Honester man by thinking so, think in the name of God, that he hath a particular tutelar Angel, that will do him no harm to think so:
vvb pno31 cst vvz px31 pc-acp vbi dt jc n1 p-acp vvg av, vvb p-acp dt n1 pp-f np1, cst pns31 vhz dt j j n1, cst vmb vdi pno31 dx n1 pc-acp vvi av:
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1348
And let him that thinks not so, yet think, that so far as conduces to the support of Gods children,
And let him that thinks not so, yet think, that so Far as conduces to the support of God's children,
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1349
and to the joy of the Angels themselves, and to the glory of God; the Angels do see mens particular actions:
and to the joy of the Angels themselves, and to the glory of God; the Angels do see men's particular actions:
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1350
and then, if thou wouldst not sollicite a womans chastity, if her servant were by to testifie it;
and then, if thou Wouldst not solicit a woman's chastity, if her servant were by to testify it;
cc av, cs pns21 vmd2 xx vvi dt ng1 n1, cs po31 n1 vbdr p-acp pc-acp vvi pn31;
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1351
nor calumniate an absent person in the Kings ear, if his friends were by to testifie it;
nor calumniate an absent person in the Kings ear, if his Friends were by to testify it;
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1352
if thou canst slumber in thy self, that main consideration, That the eye of God is always open, and always upon thee;
if thou Canst slumber in thy self, that main consideration, That the eye of God is always open, and always upon thee;
cs pns21 vm2 vvi p-acp po21 n1, cst j n1, cst dt n1 pp-f np1 vbz av j, cc av p-acp pno21;
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1353
yet have a little religious civility, and holy respect, even to those Angels that see thee:
yet have a little religious civility, and holy respect, even to those Angels that see thee:
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1354
That those Angels which see Christ Jesus now, sate down in glory at the right hand of his Father;
That those Angels which see christ jesus now, sat down in glory At the right hand of his Father;
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1355
all sweat wip'd from his Browes, and all teares from his Eyes;
all sweat wiped from his Brows, and all tears from his Eyes;
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1356
all his Stripes heal'd, all his Blood stanch'd, all his Wounds shut up, and all his Beauty returned there;
all his Stripes healed, all his Blood staunched, all his Wounds shut up, and all his Beauty returned there;
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1357
when they look down hither, to see the same Christ in thee, may not see him scourged again, wounded, torn and mangled again, in thy blasphemings,
when they look down hither, to see the same christ in thee, may not see him scourged again, wounded, torn and mangled again, in thy blasphemings,
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1358
nor crucified again in thy irreligious conversation: Visus ab Angelis, he was seen of the Angels, in himself, whilest he was here:
nor Crucified again in thy irreligious Conversation: Visus ab Angels, he was seen of the Angels, in himself, whilst he was Here:
ccx vvd av p-acp po21 j n1: fw-la fw-la np1, pns31 vbds vvn pp-f dt n2, p-acp px31, cs pns31 vbds av:
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1359
and he is seen in his Saints upon earth, by Angels now; and shall be so to the end of the world:
and he is seen in his Saints upon earth, by Angels now; and shall be so to the end of the world:
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1360
Which Saints he hath gathered from the Gentiles: which is the next branch; Predicatus gentibus, he was preached to the Gentiles.
Which Saints he hath gathered from the Gentiles: which is the next branch; Predicatus gentibus, he was preached to the Gentiles.
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1361
Mercy and truth meet together, says David: every where in Gods proceedings, they meet together; but no where closer, then in calling the Gentiles.Mercy and truth meet together, Says David: every where in God's proceedings, they meet together; but no where closer, then in calling the Gentiles.
n1 cc n1 vvb av, vvz np1: d c-crq p-acp npg1 n2-vvg, pns32 vvb av; cc-acp dx c-crq jc, cs p-acp vvg dt n2-j.
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1362
Jesus Christ was made a Minister of the Circumcision for the truth of God:
jesus christ was made a Minister of the Circumcision for the truth of God:
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1363
wherein consisted that truth? to confirm the promises made unto the fathers, says the Apostle there, and that's to the Jews: wherein consisted that truth? to confirm the promises made unto the Father's, Says the Apostle there, and that's to the jews:
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1364
but was Christ a Minister of the Circumcision onely for that, onely for the truth? No:
but was christ a Minister of the Circumcision only for that, only for the truth? No:
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1365
Truth and Mercy meet together, as it followes there; and that the Gentiles might glorifie God for his mercy.Truth and Mercy meet together, as it follows there; and that the Gentiles might Glorify God for his mercy.
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1366
The Jewes were a holy Nation; that was their addition; Gens Sancta; but the addition of the Gentiles, was peccatores, sinners:
The Jews were a holy nation; that was their addition; Gens Sancta; but the addition of the Gentiles, was Peccatores, Sinners:
dt np2 vbdr dt j n1; cst vbds po32 n1; fw-la fw-la; p-acp dt n1 pp-f dt n2-j, vbds n2, n2:
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1367
we are Jewes by nature, and not of the Gentiles, sinners, sayes S. Paul: He that touch'd the Jewes, touch'd the apple of Gods eye;
we Are Jews by nature, and not of the Gentiles, Sinners, Says S. Paul: He that touched the Jews, touched the apple of God's eye;
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1368
And for their sakes, God rebuk'd Kings, and said, Touch not mine Anoynted: but upon the Gentiles, not onely dereliction,
And for their sakes, God rebuked Kings, and said, Touch not mine Anointed: but upon the Gentiles, not only dereliction,
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1369
but indignation, and consternation, and devastation, and extermination, every where interminated, inflicted every where, and every where multiplied:
but Indignation, and consternation, and devastation, and extermination, every where interminated, inflicted every where, and every where multiplied:
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1370
The Jewes had all kinde of assurance and ties upon God; both Law, and Custome; they both prescribed in God, and God had bound himself to them by particular conveyance;
The Jews had all kind of assurance and ties upon God; both Law, and Custom; they both prescribed in God, and God had bound himself to them by particular conveyance;
dt np2 vhd d n1 pp-f n1 cc n2 p-acp np1; d n1, cc n1; pns32 d vvn p-acp np1, cc np1 vhd vvn px31 p-acp pno32 p-acp j n1;
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1371
by a conveyance written in their flesh, in Circumcision; and the counterpane written in his flesh;
by a conveyance written in their Flesh, in Circumcision; and the counterpane written in his Flesh;
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1372
I have graven thy name in the palmes of my hands: But for the Gentiles, they had none of this assurance: I have graved thy name in the palms of my hands: But for the Gentiles, they had none of this assurance:
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1373
When they were without Christ (sayes the Apostle) having no hope (that is, no covenant to ground a hope upon) ye were without God in this world. When they were without christ (Says the Apostle) having no hope (that is, no Covenant to ground a hope upon) you were without God in this world.
c-crq pns32 vbdr p-acp np1 (vvz dt n1) vhg dx n1 (cst vbz, dx n1 pc-acp vvi dt n1 p-acp) pn22 vbdr p-acp np1 p-acp d n1.
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1374
To contemplate God himself, and not in Christ, is to be without God.
To contemplate God himself, and not in christ, is to be without God.
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1375
And then, for Christ to be preached to such as these, to make this Sun to set at noon to the Jewes,
And then, for christ to be preached to such as these, to make this Sun to Set At noon to the Jews,
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1376
& rise at midnight to the Antipodes, to the Gentiles, this was such an abundant, such a superabundant mercy,
& rise At midnight to the Antipodes, to the Gentiles, this was such an abundant, such a superabundant mercy,
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1377
as might seem almost to be above the bargain, above the contract, between Christ and his Father;
as might seem almost to be above the bargain, above the contract, between christ and his Father;
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1378
more then was conditioned and decreed for the price of his Blood, and the reward of his Death:
more then was conditioned and decreed for the price of his Blood, and the reward of his Death:
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1379
for when God said, I will declare my decree;
for when God said, I will declare my Decree;
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1380
That is, what I intended to give him, which is expressed thus, I will set him my King upon my holy hill of Sion;
That is, what I intended to give him, which is expressed thus, I will Set him my King upon my holy hill of Sion;
cst vbz, r-crq pns11 vvd pc-acp vvi pno31, r-crq vbz vvn av, pns11 vmb vvi pno31 po11 n1 p-acp po11 j n1 pp-f np1;
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1381
which seemes to concern the Jewes onely: God addes then, Postula a me, petition to me, make a new suit to me;
which seems to concern the Jews only: God adds then, Postula a me, petition to me, make a new suit to me;
r-crq vvz pc-acp vvi dt np2 av-j: np1 vvz av, np1 av pno11, vvb p-acp pno11, vvb dt j n1 p-acp pno11;
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1382
& dabo tibi gentes: I will give thee not onely the Jewes, but the Gentiles for thine inheritatnce: & Dabo tibi gentes: I will give thee not only the Jews, but the Gentiles for thine inheritatnce:
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1383
And therefore laetentur gentes, sayes David, Let the Gentiles rejoyce;
And Therefore laetentur gentes, Says David, Let the Gentiles rejoice;
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1384
and we in them, that Christ hath asked us at his Fathers hand, and received us:
and we in them, that christ hath asked us At his Father's hand, and received us:
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1385
And Laetentur insulae, sayes that Prophet too, Let the Islands rejoyce; and we in them, that he hath raised us out of the Sea, out of the ocean sea, that over-flowed all the world with ignorance;
And Laetentur Insulae, Says that Prophet too, Let the Islands rejoice; and we in them, that he hath raised us out of the Sea, out of the Ocean sea, that overflowed all the world with ignorance;
cc fw-la fw-la, vvz d n1 av, vvb dt n2 vvb; cc pns12 p-acp pno32, cst pns31 vhz vvn pno12 av pp-f dt n1, av pp-f dt n1 n1, cst j d dt n1 p-acp n1;
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1386
and out of the Mediterranean Sea, that hath flowed into so many other lands; the sea of Rome, the sea of Superstition.
and out of the Mediterranean Sea, that hath flowed into so many other Lands; the sea of Room, the sea of Superstition.
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1387
There was then a great mercy in that, Predicatus gentibus, that he was preached to the Gentiles;
There was then a great mercy in that, Predicatus gentibus, that he was preached to the Gentiles;
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1388
but the great power is in the next, Creditus mundo, that he was believed in the world.
but the great power is in the next, Creditus mundo, that he was believed in the world.
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1389
We have a Calling in our Church; that makes us Preachers: and we have Canons in our Church; that makes us preach:
We have a Calling in our Church; that makes us Preachers: and we have Canonas in our Church; that makes us preach:
pns12 vhb dt vvg p-acp po12 n1; cst vvz pno12 n2: cc pns12 vhb n2 p-acp po12 n1; cst vvz pno12 vvi:
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1390
and we bring a Duty, and finde favour; that makes us preach here: There is a power here, that makes bills of Preachers:
and we bring a Duty, and find favour; that makes us preach Here: There is a power Here, that makes bills of Preachers:
cc pns12 vvb dt n1, cc vvi n1; cst vvz pno12 vvi av: pc-acp vbz dt n1 av, cst vvz n2 pp-f n2:
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1391
But in whose power is it to make bills of Believers? Oportet accedentem credere, sayes S. Paul, He that comes hither should believe before he comes:
But in whose power is it to make bills of Believers? Oportet accedentem Believe, Says S. Paul, He that comes hither should believe before he comes:
cc-acp p-acp rg-crq n1 vbz pn31 pc-acp vvi n2 pp-f n2? fw-la fw-la fw-la, vvz n1 np1, pns31 cst vvz av vmd vvi c-acp pns31 vvz:
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1392
But, Benedictus sis egrediens, sayes Moses, God blesse you with the power of believing, when you go from hence:
But, Benedictus sis egrediens, Says Moses, God bless you with the power of believing, when you go from hence:
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1393
where S. James sayes, You deceive your selves, if you be hearers, and not doers;
where S. James Says, You deceive your selves, if you be hearers, and not doers;
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1394
How far do you deceive your selves, if you come not half way, if you be hearers,
How Far do you deceive your selves, if you come not half Way, if you be hearers,
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1395
and not believers? Tiberius, who spoke all upon disguises, took it ill, if he were believed:
and not believers? Tiberius, who spoke all upon disguises, took it ill, if he were believed:
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1396
he that was crucified under Tiberius, who alwayes speaks clearly, takes it worse, if he be not believed;
he that was Crucified under Tiberius, who always speaks clearly, Takes it Worse, if he be not believed;
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1397
for, he hath reduced all to the Tantummodo crede, onely believe, and thou art safe: if we take it higher or lower;
for, he hath reduced all to the Tantummodo crede, only believe, and thou art safe: if we take it higher or lower;
p-acp, pns31 vhz vvn d p-acp dt fw-la fw-la, av-j vvi, cc pns21 vb2r j: cs pns12 vvb pn31 jc cc jc;
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1398
either above, in hearing onely, or below, in working onely, we may misse. It is not enough to hear Sermons;
either above, in hearing only, or below, in working only, we may miss. It is not enough to hear Sermons;
d p-acp, p-acp vvg av-j, cc a-acp, p-acp vvg av-j, pns12 vmb vvi. pn31 vbz xx av-d pc-acp vvi n2;
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1399
it is not enough to live a morall honest life; but take it in the midst, and that extends to all;
it is not enough to live a moral honest life; but take it in the midst, and that extends to all;
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1400
for there is no believing without hearing, nor working without believing.
for there is no believing without hearing, nor working without believing.
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1401
Be pleased to consider this great work of believing, in the matter, what it was that was to be believed:
Be pleased to Consider this great work of believing, in the matter, what it was that was to be believed:
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1402
That that Jesus, whose age they knew, must be antidated so far, as that they must believe him to be elder then Abraham: That that Jesus, whose Father and Mother,
That that jesus, whose age they knew, must be antedated so Far, as that they must believe him to be elder then Abraham: That that jesus, whose Father and Mother,
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1403
and Brothers and Sisters, they knew, must be believed to be of another Family, and to have a Father in another place;
and Brother's and Sisters, they knew, must be believed to be of Another Family, and to have a Father in Another place;
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1404
and yet he to be as old as his Father;
and yet he to be as old as his Father;
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1405
And to have another proceeding from him, and yet he to be no older then that person who proceeded from him:
And to have Another proceeding from him, and yet he to be no older then that person who proceeded from him:
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1406
That that Jesus, whom they knew to be that Carpenters Son, and knew his work, must be believ'd to have set up a frame, that reached to heaven, out of which no man could,
That that jesus, whom they knew to be that Carpenters Son, and knew his work, must be believed to have Set up a frame, that reached to heaven, out of which no man could,
cst d np1, ro-crq pns32 vvd pc-acp vbi d n2 n1, cc vvd po31 n1, vmb vbi vvn pc-acp vhi vvn a-acp dt n1, cst vvd p-acp n1, av pp-f r-crq dx n1 vmd,
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1407
and in which any man might be saved:
and in which any man might be saved:
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1408
was it not as easie to believe, that those teares which they saw upon his cheeks, were Pearles;
was it not as easy to believe, that those tears which they saw upon his cheeks, were Pearls;
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that those drops of Blood, which they saw upon his back, were Rubies: That that spittle, which they saw upon his face, was ennamel:
that those drops of Blood, which they saw upon his back, were Rubies: That that spittle, which they saw upon his face, was ennamel:
cst d n2 pp-f n1, r-crq pns32 vvd p-acp po31 n1, vbdr n2: cst d n1, r-crq pns32 vvd p-acp po31 n1, vbds n1:
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that those hands which they saw buffet him, were reached out to place him in a Throne:
that those hands which they saw buffet him, were reached out to place him in a Throne:
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1411
And that that Voyce which they heard cry, Crucifige, Crucifie him, was a Vivat Rex, Long live Jesus of Nazareth King of the Jewes;
And that that Voice which they herd cry, Crucifige, Crucify him, was a Vivat Rex, Long live jesus of Nazareth King of the Jews;
cc cst d n1 r-crq pns32 vvd n1, fw-la, vvi pno31, vbds dt fw-la fw-la, av-j vvb np1 pp-f np1 n1 pp-f dt np2;
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1412
As to believe, that from that man, that worm, and no man, ingloriously traduced as a Conjurer, ingloriously apprehended as a Thief, ingloriously executed a Traytor;
As to believe, that from that man, that worm, and no man, ingloriously traduced as a Conjurer, ingloriously apprehended as a Thief, ingloriously executed a Traitor;
p-acp pc-acp vvi, cst p-acp d n1, cst n1, cc dx n1, av-j vvn p-acp dt n1, av-j vvn p-acp dt n1, av-j vvn dt n1;
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1413
they should look for glory, and all glory, and everlasting glory? And from that melancholick man, who was never seen to laugh in all his life,
they should look for glory, and all glory, and everlasting glory? And from that melancholic man, who was never seen to laugh in all his life,
pns32 vmd vvi p-acp n1, cc d n1, cc j n1? cc p-acp d j n1, r-crq vbds av-x vvn pc-acp vvi p-acp d po31 n1,
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and whose soul was heavy unto death; they should look for joy, and all joy, and everlasting joy:
and whose soul was heavy unto death; they should look for joy, and all joy, and everlasting joy:
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1415
And for salvation, and everlasting salvation from him, who could not save himself from the Ignominy, from the Torment, from the Death of the Crosse? If any State,
And for salvation, and everlasting salvation from him, who could not save himself from the Ignominy, from the Torment, from the Death of the Cross? If any State,
cc p-acp n1, cc j n1 p-acp pno31, r-crq vmd xx vvi px31 p-acp dt n1, p-acp dt n1, p-acp dt n1 pp-f dt n1? cs d n1,
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1416
if any Convocation, if any wise Man had been to make a Religion, a Gospel; would he not have proposed a more probable, a more credible Gospel, to mans reason,
if any Convocation, if any wise Man had been to make a Religion, a Gospel; would he not have proposed a more probable, a more credible Gospel, to men reason,
cs d n1, cs d j n1 vhd vbn pc-acp vvi dt n1, dt n1; vmd pns31 xx vhi vvn dt av-dc j, dt av-dc j n1, p-acp ng1 n1,
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then this? Be pleased to consider it in the manner too: it must be believed by preaching, by the foolishness of preaching, sayes the Apostle;
then this? Be pleased to Consider it in the manner too: it must be believed by preaching, by the foolishness of preaching, Says the Apostle;
cs d? vbb vvn pc-acp vvi pn31 p-acp dt n1 av: pn31 vmb vbi vvn p-acp vvg, p-acp dt n1 pp-f vvg, vvz dt n1;
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1418
by a few men, that could give no strength to it; by ignorant men, that could give no reason for it;
by a few men, that could give no strength to it; by ignorant men, that could give no reason for it;
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by poor men, that could give no pensions, nor preferments in it:
by poor men, that could give no pensions, nor preferments in it:
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That this should be believed, and believed thus, and believed by the world, the world that knew him not;
That this should be believed, and believed thus, and believed by the world, the world that knew him not;
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He was in the word, and the world knew him not: the world that hated them, who would make them know him; He was in the word, and the world knew him not: the world that hated them, who would make them know him;
pns31 vbds p-acp dt n1, cc dt n1 vvd pno31 xx: dt n1 cst vvd pno32, r-crq vmd vvi pno32 vvi pno31;
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I have chosen you, sayes Christ, and therefore the world hateth you: I have chosen you, Says christ, and Therefore the world hates you:
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1423
That then when Mundus totus in maligno positus, the world, and all the world, not onely was,
That then when World totus in maligno Positus, the world, and all the world, not only was,
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but was laid in malignity and opposition against Christ;
but was laid in malignity and opposition against christ;
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1425
That then the world, and all the world, the world of Ignorance, and the world of Pride, should believe the Gospel;
That then the world, and all the world, the world of Ignorance, and the world of Pride, should believe the Gospel;
cst cs dt n1, cc d dt n1, dt n1 pp-f n1, cc dt n1 pp-f n1, vmd vvi dt n1;
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1426
that then the Nicodemus, the learned and the powerfull man of the world, should stand out no longer,
that then the Nicodemus, the learned and the powerful man of the world, should stand out no longer,
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1427
but to that one Probleme, Quomodo, How can a man be born again that is old;
but to that one Problem, Quomodo, How can a man be born again that is old;
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and presently believe, that a man might be born again even at the last gasp:
and presently believe, that a man might be born again even At the last gasp:
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1429
That then they which followed him, should stand no longer upon their durus sermo, that it was a hard saying, that they must eat his Flesh, and drink his Blood, and presently believe that there was no salvation,
That then they which followed him, should stand no longer upon their Durus sermon, that it was a hard saying, that they must eat his Flesh, and drink his Blood, and presently believe that there was no salvation,
cst cs pns32 r-crq vvd pno31, vmd vvi av-dx av-jc p-acp po32 fw-la n1, cst pn31 vbds dt j n-vvg, cst pns32 vmb vvi po31 n1, cc vvi po31 n1, cc av-j vvi cst a-acp vbds dx n1,
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1430
except they did eat and drink that Flesh and Blood:
except they did eat and drink that Flesh and Blood:
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1431
That Mary Magdelene, who was not onely tempted (is there any that is not so?) but overcom with the temptations (and how many are so!) and possessed,
That Marry Magdalene, who was not only tempted (is there any that is not so?) but overcome with the temptations (and how many Are so!) and possessed,
cst vvi np1, r-crq vbds xx av-j vvn (vbz a-acp d cst vbz xx av?) cc-acp vvi p-acp dt n2 (cc c-crq d vbr av!) cc vvd,
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1432
and possessed with seven Devils, should presently hearken after the powerfull charm of the Gospel, and presently believe that she should be welcom into his arms, after all her prostitutions:
and possessed with seven Devils, should presently harken After the powerful charm of the Gospel, and presently believe that she should be welcome into his arms, After all her prostitutions:
cc vvn p-acp crd n2, vmd av-j vvi p-acp dt j n1 pp-f dt n1, cc av-j vvi cst pns31 vmd vbi j-jn p-acp po31 n2, p-acp d po31 n2:
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1433
that the world, this world, all this world, should believe this, and believe it thus; This was the Apostles Altitudo divitiarum, the depth of the riches of Gods wisdom:
that the world, this world, all this world, should believe this, and believe it thus; This was the Apostles Altitudo divitiarum, the depth of the riches of God's Wisdom:
cst dt n1, d n1, d d n1, vmd vvi d, cc vvb pn31 av; d vbds dt np1 fw-la fw-la, dt n1 pp-f dt n2 pp-f npg1 n1:
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And this is his Longitudo, and Latitudo, the breadth, and length, and heighth, and depth, which no man can comprehend. And this is his Longitudo, and Latitudo, the breadth, and length, and height, and depth, which no man can comprehend.
cc d vbz po31 fw-la, cc fw-la, dt n1, cc n1, cc n1, cc n1, r-crq dx n1 vmb vvi.
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1435
Theudas rose up, dicens se esse aliquem, he said he was some body; and he prov'd no body. Theudas rose up, dicens se esse aliquem, he said he was Some body; and he proved no body.
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1436
Simon Magus rose up, Dicens se esse aliquem magnum, saying, he was some great body; and he prov'd as little.Simon Magus rose up, Dicens se esse aliquem magnum, saying, he was Some great body; and he proved as little.
np1 np1 vvd a-acp, fw-la fw-la fw-la fw-la fw-la, vvg, pns31 vbds d j n1; cc pns31 vvd p-acp j.
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1437
Christ Jesus rose up, and said himself not to be some body, nor some great body;
christ jesus rose up, and said himself not to be Some body, nor Some great body;
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1438
but that there was no body else, no other name given under Heaven, whereby we should be saved; and was believ'd.
but that there was no body Else, no other name given under Heaven, whereby we should be saved; and was believed.
cc-acp cst a-acp vbds dx n1 av, dx j-jn n1 vvn p-acp n1, c-crq pns12 vmd vbi vvn; cc vbds vvn.
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1439
And therefore, if any man think to destroy this generall, by making himself a wofull instance to the contrary;
And Therefore, if any man think to destroy this general, by making himself a woeful instance to the contrary;
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1440
Christ is not believ'd in all the world, for I never believ'd in Christ;
christ is not believed in all the world, for I never believed in christ;
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so poore an objection, requires no more answer, but that that will still be true in the generall;
so poor an objection, requires no more answer, but that that will still be true in the general;
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1442
Man is a reasonable creature, though he be an unreasonable man.
Man is a reasonable creature, though he be an unreasonable man.
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1443
Now when he was thus preached to the Gentiles, and thus believed in the world, that is, meanes thus established,
Now when he was thus preached to the Gentiles, and thus believed in the world, that is, means thus established,
av c-crq pns31 vbds av vvn p-acp dt n2-j, cc av vvn p-acp dt n1, cst vbz, vvz av vvn,
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1444
for believing in him, he had done all that he had to do here, and therefore, Receptus in gloria, he was received into glory: He was received, assumed, taken;
for believing in him, he had done all that he had to do Here, and Therefore, Receptus in gloria, he was received into glory: He was received, assumed, taken;
p-acp vvg p-acp pno31, pns31 vhd vdn d cst pns31 vhd pc-acp vdi av, cc av, np1 p-acp fw-la, pns31 vbds vvn p-acp n1: pns31 vbds vvn, vvn, vvn;
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therefore he did not vanish away; he had no airy, no imaginary, no fantasticall body; he was true man:
Therefore he did not vanish away; he had no airy, no imaginary, no fantastical body; he was true man:
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1446
and then he was received, re-assumed, taken again, and so was in glory before; and therefore was true God.
and then he was received, reassumed, taken again, and so was in glory before; and Therefore was true God.
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This which we are fain to call glory, is an inexpressible thing, and an incommunicable:
This which we Are fain to call glory, is an inexpressible thing, and an incommunicable:
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1448
Surely I will not give my glory unto another, says God, in Isaiah. We finde great Titles attributed to, Surely I will not give my glory unto Another, Says God, in Isaiah. We find great Titles attributed to,
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1449
and assumed by Princes, both Spiritual and Temporal: Celsitudo vestra, & vestra Majestas, is daily given, and duly given amongst us:
and assumed by Princes, both Spiritual and Temporal: Celsitudo Vestra, & Vestra Majestas, is daily given, and duly given among us:
cc vvn p-acp n2, d j cc j: fw-la fw-es, cc fw-es fw-la, vbz av-j vvn, cc av-jn vvn p-acp pno12:
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1450
and Sanctitas vestra, & vestra beatitudo, is given amongst others.
and Sanctitas Vestra, & Vestra beatitudo, is given among Others.
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1451
Aben-Ezra, and some other Rabbins mistake this matter so much, as to deny that any person in the old Testament ever speakes of himself in the plural number, Nos, We: That's mistaken by them; for there are Examples. Aben-ezra, and Some other Rabbis mistake this matter so much, as to deny that any person in the old Testament ever speaks of himself in the plural number, Nos, We: That's mistaken by them; for there Are Examples.
np1, cc d j-jn n2 vvb d n1 av av-d, c-acp pc-acp vvi cst d n1 p-acp dt j n1 av vvz pp-f px31 p-acp dt j n1, fw-la, pns12: d|vbz vvn p-acp pno32; c-acp pc-acp vbr n2.
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1452
But it is more mistaken in practise, by the Generals, nay Provincials of some Orders of Fryars, when they sign and subscribe in form and stile of Princes, Nos Frater, We Fryar N. &c. It is not hard to name some, that have taken to themselves the addition of Divus in their life-time;
But it is more mistaken in practice, by the Generals, nay Provincials of Some Order of Friars, when they Signen and subscribe in from and style of Princes, Nos Frater, We Friar N. etc. It is not hard to name Some, that have taken to themselves the addition of Divus in their lifetime;
p-acp pn31 vbz av-dc vvn p-acp n1, p-acp dt n2, uh-x n2-jn pp-f d n1 pp-f n2, c-crq pns32 vvb cc vvi p-acp n1 cc n1 pp-f n2, fw-la fw-la, pns12 n1 np1 av pn31 vbz xx j pc-acp vvi d, cst vhb vvn p-acp px32 dt n1 pp-f crd p-acp po32 n1;
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1453
a stile so high, as that Bellarmine denies that it appertains to any Saint in heaven:
a style so high, as that Bellarmine Denies that it appertains to any Saint in heaven:
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1454
and yet these men have canoniz'd themselves, without the consent of Rome; and yet remain'd good Sons of that Mother too:
and yet these men have canonized themselves, without the consent of Room; and yet remained good Sons of that Mother too:
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1455
We shall finde in ancient stiles, that high addition, Eternitas nostra, Our Eternity:
We shall find in ancient stile, that high addition, Eternitas nostra, Our Eternity:
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1456
and not onely in ancient, but in our own days, another equal to that, given to a particular Cardinal, Numen Vestrum, Your Godhead.
and not only in ancient, but in our own days, Another equal to that, given to a particular Cardinal, Numen Vestrum, Your Godhead.
cc xx av-j p-acp j, cc-acp p-acp po12 d n2, j-jn j-jn p-acp d, vvn p-acp dt j n1, fw-la np1, po22 n1.
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1457
We find a Letter in Baronius, to a Pope, from a King of Britain (and so Baronius leaves it,
We find a letter in Baronius, to a Pope, from a King of Britain (and so Baronius leaves it,
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1458
and does not tell us which Britain; he could have been content to have had it thought ours;
and does not tell us which Britain; he could have been content to have had it Thought ours;
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1459
but he that hath abridg'd his Book, hath abridg'd his Britain too, there it is Britania minor: But he was a King,
but he that hath abridged his Book, hath abridged his Britain too, there it is Britannia minor: But he was a King,
p-acp pns31 cst vhz vvn po31 n1, vhz vvn po31 np1 av, a-acp pn31 vbz np1 j: p-acp pns31 vbds dt n1,
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1460
and therefore had power, if he fill'd his place; and wisdom too, if he answered his name;
and Therefore had power, if he filled his place; and Wisdom too, if he answered his name;
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1461
for his name was Solomon ) and this King we finde reduc'd to this lowness,
for his name was Solomon) and this King we find reduced to this lowness,
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1462
as that he writes to that Bishop, Adrian 2. in that stile, Precor omnipotentiam Dignitatis vestrae: he gives him the Title of God, Almighty. But two or three years before, he was far from it;
as that he writes to that Bishop, Adrian 2. in that style, Precor omnipotentiam Dignitatis Vestrae: he gives him the Title of God, Almighty. But two or three Years before, he was Far from it;
c-acp cst pns31 vvz p-acp d n1, np1 crd p-acp d n1, fw-la fw-la fw-la fw-la: pns31 vvz pno31 dt n1 pp-f np1, np1. p-acp crd cc crd n2 a-acp, pns31 vbds av-j p-acp pn31;
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1463
then, when he writ, he plac'd his own name above the Popes:
then, when he writ, he placed his own name above the Popes:
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1464
but it is a slippery declination, if it be not a precipitation, to come at all under him:
but it is a slippery declination, if it be not a precipitation, to come At all under him:
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1465
great Titles have been taken, Ambition goes far; and great given, Flattery goes as far; greater then this in the Text, perchance have;
great Titles have been taken, Ambition Goes Far; and great given, Flattery Goes as Far; greater then this in the Text, perchance have;
j n2 vhb vbn vvn, n1 vvz av-j; cc j vvn, n1 vvz a-acp av-j; jc cs d p-acp dt n1, av vhb;
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1466
but it hath not fallen within my narrow reading, and observation, that ever Prince took, that ever subject gave this Title, Gloria nostra, or vestra; May it please your Glory, or, It hath seem'd good to our Glory.
but it hath not fallen within my narrow reading, and observation, that ever Prince took, that ever Subject gave this Title, Gloria nostra, or Vestra; May it please your Glory, or, It hath seemed good to our Glory.
cc-acp pn31 vhz xx vvn p-acp po11 j n-vvg, cc n1, cst av n1 vvd, cst av n-jn vvd d n1, fw-la fw-la, cc fw-es; vmb pn31 vvi po22 n1, cc, pn31 vhz vvn j p-acp po12 n1.
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1467
Glory be to God on high;
Glory be to God on high;
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1468
and glory to the Father, and to the Son, and to the Holy Ghost, and no more.and glory to the Father, and to the Son, and to the Holy Ghost, and no more.
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1469
As long as that scurff, that leprosie sticks to every thing in this world, Vanitas, Vanitatum, that all is vanity;
As long as that scurff, that leprosy sticks to every thing in this world, Vanitas, Vanitatum, that all is vanity;
p-acp av-j c-acp d n1, cst n1 vvz p-acp d n1 p-acp d n1, fw-la, j-jn, cst d vbz n1;
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can any glory in any thing of this world, be other then vain-glory? What Title of Honour hath any man had in any State, in Court, that some prison in that State hath not had men of that Title in it? Nay, what Title hath any Heraulds Book, that Lucifers Book hath not? Or who can be so great in this World,
can any glory in any thing of this world, be other then vainglory? What Title of Honour hath any man had in any State, in Court, that Some prison in that State hath not had men of that Title in it? Nay, what Title hath any Heralds Book, that Lucifers Book hath not? Or who can be so great in this World,
vmb d n1 p-acp d n1 pp-f d n1, vbb j-jn cs n1? q-crq n1 pp-f n1 vhz d n1 vhd p-acp d n1, p-acp n1, cst d n1 p-acp d n1 vhz xx vhn n2 pp-f d n1 p-acp pn31? uh-x, q-crq n1 vhz d ng1 n1, cst npg1 n1 vhz xx? cc q-crq vmb vbi av j p-acp d n1,
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but that as great as he have perished in the next? As it is not good for men to eat much honey;
but that as great as he have perished in the next? As it is not good for men to eat much honey;
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so, for men to search their own glory, is not glory. Crowns are the Emblems of Glory; so, for men to search their own glory, is not glory. Crowns Are the Emblems of Glory;
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and Kings out of their abundant Greatness and Goodness, derive and distribute Crowns to Persons of Title;
and Kings out of their abundant Greatness and goodness, derive and distribute Crowns to Persons of Title;
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and by those Crowns, and those Titles, they are Consanguinei Regis, the Kings Cousins. Christ Jesus is crowned with glory in Heaven, and he sheds down Coronets upon you;
and by those Crowns, and those Titles, they Are Consanguinei Regis, the Kings Cousin's. christ jesus is crowned with glory in Heaven, and he sheds down Coronets upon you;
cc p-acp d n2, cc d n2, pns32 vbr np1 fw-la, dt ng1 n2. np1 np1 vbz vvn p-acp n1 p-acp n1, cc pns31 vvz a-acp n2 p-acp pn22;
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Honour, and Blessings here, that you might be Consanguinei Regis; contract a spiritual Kindred with that King,
Honour, and Blessings Here, that you might be Consanguinei Regis; contract a spiritual Kindred with that King,
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and be idem Spiritus cum Domino, as inseparable from his Father, as he himself is. The glory of Gods Saints in Heaven, is not so much to have a Crown,
and be idem Spiritus cum Domino, as inseparable from his Father, as he himself is. The glory of God's Saints in Heaven, is not so much to have a Crown,
cc vbi fw-la fw-la fw-la fw-la, p-acp j p-acp po31 n1, c-acp pns31 px31 vbz. dt n1 pp-f npg1 n2 p-acp n1, vbz xx av av-d pc-acp vhi dt n1,
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as to lay down that Crown at the Feet of the Lamb. The glory of good men here upon earth, is not so much to have Honour,
as to lay down that Crown At the Feet of the Lamb. The glory of good men Here upon earth, is not so much to have Honour,
c-acp pc-acp vvi a-acp d n1 p-acp dt n2 pp-f dt n1. dt n1 pp-f j n2 av p-acp n1, vbz xx av av-d pc-acp vhi n1,
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and Favour, and Fortune, as to employ those Beams of Glory, to his glory that gave them.
and Favour, and Fortune, as to employ those Beams of Glory, to his glory that gave them.
cc n1, cc n1, c-acp pc-acp vvi d n2 pp-f n1, p-acp po31 n1 cst vvd pno32.
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In our poor calling, God hath given us grace; but grace for grace, as the Apostle saies, that is, grace to derive, and convey, and seal grace to you.
In our poor calling, God hath given us grace; but grace for grace, as the Apostle Says, that is, grace to derive, and convey, and seal grace to you.
p-acp po12 j n-vvg, np1 vhz vvn pno12 n1; cc-acp vvb p-acp n1, p-acp dt n1 vvz, cst vbz, vvb pc-acp vvi, cc vvi, cc vvi n1 p-acp pn22.
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To those of higher Rank, God hath given glory; and glory for glory; glory therefore to glorifie him, in a care of his glory.
To those of higher Rank, God hath given glory; and glory for glory; glory Therefore to Glorify him, in a care of his glory.
p-acp d pp-f jc n1, np1 vhz vvn n1; cc n1 p-acp n1; vvb av pc-acp vvi pno31, p-acp dt n1 pp-f po31 n1.
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And because he dwells in luce inaccessibili, in a glorious light which you cannot see here;
And Because he dwells in luce inaccessibili, in a glorious Light which you cannot see Here;
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glorifie him in that wherein you may see him, in that wherein he hath manifested himself;
Glorify him in that wherein you may see him, in that wherein he hath manifested himself;
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glorifie him in his glorious Gospel:
Glorify him in his glorious Gospel:
vvi pno31 p-acp po31 j n1:
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employ your Beams of Glory, Honour, Favour, Fortune, in transmitting his Gospel in the same glory to your Children,
employ your Beams of Glory, Honour, Favour, Fortune, in transmitting his Gospel in the same glory to your Children,
vvb po22 n2 pp-f n1, n1, n1, n1, p-acp vvg po31 n1 p-acp dt d n1 p-acp po22 n2,
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as you receiv'd it from your Fathers: for in this consists this Mystery of Godliness, which is, Faith with a pure Conscience:
as you received it from your Father's: for in this consists this Mystery of Godliness, which is, Faith with a pure Conscience:
c-acp pn22 vvd pn31 p-acp po22 n2: c-acp p-acp d vvz d n1 pp-f n1, r-crq vbz, n1 p-acp dt j n1:
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1486
And in this lies your best Evidence, That you are already co-assumed with Christ Jesus into glory, by having so laid an unremoveable hold upon that Kingdom which he hath purchased for you, with the inestimable price of his incorruptible Blood.
And in this lies your best Evidence, That you Are already co-assumed with christ jesus into glory, by having so laid an unremovable hold upon that Kingdom which he hath purchased for you, with the inestimable price of his incorruptible Blood.
cc p-acp d vvz po22 js n1, cst pn22 vbr av j p-acp np1 np1 p-acp n1, p-acp vhg av vvn dt j n1 p-acp d n1 r-crq pns31 vhz vvn p-acp pn22, p-acp dt j n1 pp-f po31 j n1.
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1487
To which glorious Son of God, &c.
To which glorious Son of God, etc.
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A Lent-SERMON Preached to the KING, At WHITE-HALL, February 12. 1629. SERMON V. MAT. 6.21. For, where your Treasure is, there will your Heart be also. I Have seen Minute-glasses; Glasses so short-liv'd.
A Lent-SERMON Preached to the KING, At WHITEHALL, february 12. 1629. SERMON V. MATHEW. 6.21. For, where your Treasure is, there will your Heart be also. I Have seen Minute-glasses; Glasses so short-lived.
dt n1 vvn p-acp dt n1, p-acp np1, np1 crd crd n1 n1 n1. crd. p-acp, c-crq po22 n1 vbz, pc-acp vmb po22 n1 vbb av. pns11 vhb vvn n2; n2 av j.
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If I were to preach upon this Text, to such a glass, it were enough for half the Sermon;
If I were to preach upon this Text, to such a glass, it were enough for half the Sermon;
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enough to show the worldly man his Treasure, and the Object of his heart (for, where your Treasure is, there will your Heart be also) to call his eye to that Minute-glass,
enough to show the worldly man his Treasure, and the Object of his heart (for, where your Treasure is, there will your Heart be also) to call his eye to that Minute-glass,
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and to tell him, There flows, there flies your Treasure, and your Heart with it. But if I had a Secular Glass, a Glass that would run an age;
and to tell him, There flows, there flies your Treasure, and your Heart with it. But if I had a Secular Glass, a Glass that would run an age;
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1492
if the two Hemispheres of the World were composed in the form of such a Glass,
if the two Hemispheres of the World were composed in the from of such a Glass,
cs dt crd n2 pp-f dt n1 vbdr vvn p-acp dt n1 pp-f d dt n1,
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1493
and all the World calcin'd and burnt to ashes, and all the ashes, and sands,
and all the World calcined and burned to Ashes, and all the Ashes, and sands,
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and atoms of the World put into that Glass, it would not be enough to tell the godly man what his Treasure,
and atoms of the World put into that Glass, it would not be enough to tell the godly man what his Treasure,
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1495
and the Object of his Heart is.
and the Object of his Heart is.
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1496
A Parrot, or a Stare, docile Birds, and of pregnant imitation, will sooner be brought to relate to us the wisdom of a Council Table,
A Parrot, or a Stare, docile Birds, and of pregnant imitation, will sooner be brought to relate to us the Wisdom of a Council Table,
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then any Ambrose, or any Chrysostome, Men that have Gold and Honey in their Names, shall tell us what the Sweetness, what the Treasure of Heaven is,
then any Ambrose, or any Chrysostom, Men that have Gold and Honey in their Names, shall tell us what the Sweetness, what the Treasure of Heaven is,
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1498
and what that mans peace, that hath set his Heart upon that Treasure. As Nature hath given us certain Elements, and all Bodies are compos'd of them;
and what that men peace, that hath Set his Heart upon that Treasure. As Nature hath given us certain Elements, and all Bodies Are composed of them;
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1499
and Art hath given us a certain Alphabet of Letters, and all Words are compos'd of them:
and Art hath given us a certain Alphabet of Letters, and all Words Are composed of them:
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1500
so, our blessed Saviour, in these three Chapters of this Gospel, hath given us a Sermon of Texts, of which, all our Sermons may be compos'd.
so, our blessed Saviour, in these three Chapters of this Gospel, hath given us a Sermon of Texts, of which, all our Sermons may be composed.
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1501
All the Articles of our Religion, all the Canons of our Church, all the Injunctions of our Princes, all the Homilies of our Fathers, all the Body of Divinity, is in these three Chapters, in this one Sermon in the Mount:
All the Articles of our Religion, all the Canonas of our Church, all the Injunctions of our Princes, all the Homilies of our Father's, all the Body of Divinity, is in these three Chapters, in this one Sermon in the Mount:
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1502
Where, as the Preacher concludes his Sermon with Exhortations to practice, (whosoever heareth these sayings of mine,
Where, as the Preacher concludes his Sermon with Exhortations to practice, (whosoever hears these sayings of mine,
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1503
and doth them) so he fortifies his Sermon, with his own practice, (which is a blessed and a powerful method) for,and does them) so he fortifies his Sermon, with his own practice, (which is a blessed and a powerful method) for,
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1504
as soon as he came out of the Pulpit, as soon as he came down from the Mount, he cur'd the first Leper he saw, and that, without all vain-glory:
as soon as he Come out of the Pulpit, as soon as he Come down from the Mount, he cured the First Leper he saw, and that, without all vainglory:
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1505
for he forbad him to tell any man of it.
for he forbade him to tell any man of it.
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Of this Noble Body of Divinity, one fair Limb is in this Text, Where your treasure is, there will your heart be also. Of this Noble Body of Divinity, one fair Limb is in this Text, Where your treasure is, there will your heart be also.
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Immediately before, our blessed Saviour had forbidden us the laying up of Treasure in this world, upon this Reason, That here moths and rust corrupt,
Immediately before, our blessed Saviour had forbidden us the laying up of Treasure in this world, upon this Reason, That Here moths and rust corrupt,
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1508
and thieves break in, and steal. There, the reason is, because the Money may be lost;and thieves break in, and steal. There, the reason is, Because the Money may be lost;
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1509
but here, in our Text it is, because the Man may be lost: for where your Treasure is, there your Heart will be also:
but Here, in our Text it is, Because the Man may be lost: for where your Treasure is, there your Heart will be also:
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1510
So that this is equivalent to that, What profit to gain the whole world, and loose a mans own soul? Our Text therefore stands as that Proverbial, that Hieroglyphical Letter, Pythagoras his Y;
So that this is equivalent to that, What profit to gain the Whole world, and lose a men own soul? Our Text Therefore Stands as that Proverbial, that Hieroglyphical letter, Pythagoras his Y;
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1511
that hath first a stalk, a stem to fix it self, and then spreads into two Beams.
that hath First a stalk, a stem to fix it self, and then spreads into two Beams.
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1512
The stem, the stalk of this Letter, this Y, is in the first word of the Text, that Particle of argumentation, For: Take heed where you place your Treasure:
The stem, the stalk of this letter, this Y, is in the First word of the Text, that Particle of argumentation, For: Take heed where you place your Treasure:
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1513
for it concerns you much, where your Heart be plac'd; and, where your Treasure is, there will your Heart be also.
for it concerns you much, where your Heart be placed; and, where your Treasure is, there will your Heart be also.
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1514
And then opens this Symbolical, this Catechistical Letter, this Y, into two Horns, two Beams, two Branches;
And then Opens this Symbolical, this Catechistical letter, this Y, into two Horns, two Beams, two Branches;
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1515
one broader, but on the left hand, denoting the Treasures of this World;
one Broader, but on the left hand, denoting the Treasures of this World;
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1516
the other narrower, but on the right hand, Treasure laid up for the World to come.
the other narrower, but on the right hand, Treasure laid up for the World to come.
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1517
Be sure ye turn the right way: for, where your Treasure is, there will your Heart be also.
Be sure you turn the right Way: for, where your Treasure is, there will your Heart be also.
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1518
First then, We bind our selves to the stake, to the stalk, to the staff, the stem of this Symbolical Letter, First then, We bind our selves to the stake, to the stalk, to the staff, the stem of this Symbolical letter,
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1519
and consider in it, That firmness and fixation of the Heart, which God requires. God requires no unnatural things at mans hand:
and Consider in it, That firmness and fixation of the Heart, which God requires. God requires no unnatural things At men hand:
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Whatsoever God requires of man, man may finde imprinted in his own nature, written in his own heart.
Whatsoever God requires of man, man may find imprinted in his own nature, written in his own heart.
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This firmness then, this fixation of the heart, is natural to man: Every man does set his heart upon something:
This firmness then, this fixation of the heart, is natural to man: Every man does Set his heart upon something:
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and Christ in this place does not so much call upon him, that he would do so, set his heart upon something;
and christ in this place does not so much call upon him, that he would do so, Set his heart upon something;
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1523
as to be sure that he set it upon the right Object.
as to be sure that he Set it upon the right Object.
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1524
And yet truly, even this first work, to recollect our selves, to recapitulate our selves, to assemble and muster our selves,
And yet truly, even this First work, to recollect our selves, to recapitulate our selves, to assemble and muster our selves,
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1525
and to bend our hearts intirely and intensly, directly, earnestly, emphatically, energetically, upon something, is, by reason of the various fluctuation of our corrupt nature,
and to bend our hearts entirely and intensely, directly, earnestly, emphatically, energetically, upon something, is, by reason of the various fluctuation of our corrupt nature,
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1526
and the infinite multiplicity of Objects, such a Work as man needs to be called upon, and excited to do it.
and the infinite Multiplicity of Objects, such a Work as man needs to be called upon, and excited to do it.
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1527
Therefore is there no word in the Scriptures so often added to the heart, as that of intireness;
Therefore is there no word in the Scriptures so often added to the heart, as that of entireness;
av vbz a-acp dx n1 p-acp dt n2 av av vvn p-acp dt n1, c-acp d pp-f n1;
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1528
Toto Corde, Omni Corde, Pleno Corde: Toto Cord, Omni Cord, Pleno Corde:
fw-la n1, fw-la n1, np1 np1:
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1529
Do this with all thine heart, with a whole heart, with a full heart: for whatsoever is indivisible, is immoveable;
Do this with all thine heart, with a Whole heart, with a full heart: for whatsoever is indivisible, is immoveable;
vdb d p-acp d po21 n1, p-acp dt j-jn n1, p-acp dt j n1: p-acp r-crq vbz j, vbz j;
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1530
a Point, because it cannot be divided, cannot be moved: the Centre, the Poles, God himself, because he is indivisible, is therefore immoveable.
a Point, Because it cannot be divided, cannot be moved: the Centre, the Poles, God himself, Because he is indivisible, is Therefore immoveable.
dt n1, c-acp pn31 vmbx vbi vvn, vmbx vbi vvn: dt n1, dt n2, np1 px31, c-acp pns31 vbz j, vbz av j.
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1531
And when the heart of man is knit up in such an intireness upon one Object,
And when the heart of man is knit up in such an entireness upon one Object,
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1532
as that it does not scatter, nor sub-divide it self; then, and then onely is it fixed.
as that it does not scatter, nor subdivide it self; then, and then only is it fixed.
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1533
And that's the happiness in which David fixes himself; not in his Cor paratum, My heart is prepared, O God, my heart is prepared;
And that's the happiness in which David fixes himself; not in his Cor Paratum, My heart is prepared, Oh God, my heart is prepared;
cc d|vbz dt n1 p-acp r-crq np1 vvz px31; xx p-acp po31 fw-la fw-la, po11 n1 vbz vvn, uh np1, po11 n1 vbz vvn;
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(for so it may be, prepared even by God himself, and yet scattered and subdivided by us:) But, in his Cor fixum, My heart is fixed, O God, my heart is fixed;
(for so it may be, prepared even by God himself, and yet scattered and subdivided by us:) But, in his Cor fixum, My heart is fixed, Oh God, my heart is fixed;
(c-acp av pn31 vmb vbi, vvd av p-acp np1 px31, cc av vvn cc vvn p-acp pno12:) cc-acp, p-acp po31 fw-la fw-la, po11 n1 vbz vvn, uh np1, po11 n1 vbz vvn;
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1535
Awake my glory, awake my Psaltery and Harp: I my self will awake early, and praise thee, O Lord, among the people. Awake my glory, awake my Psaltery and Harp: I my self will awake early, and praise thee, Oh Lord, among the people.
vvb po11 n1, vvb po11 n1 cc n1: pns11 po11 n1 vmb vvi av-j, cc vvb pno21, uh n1, p-acp dt n1.
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1536
A Triumph that David return'd to more then once: for he repeats the same words, with the same pathetical earnestness again.
A Triumph that David returned to more then once: for he repeats the same words, with the same pathetical earnestness again.
dt n1 cst np1 vvn p-acp dc cs a-acp: c-acp pns31 vvz dt d n2, p-acp dt d j n1 av.
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1537
So that his Glory, his Victory, his Triumph, his Peace, his Acquiescence, his All-sufficiency in himself, consisted in this, That his heart was fixed: So that his Glory, his Victory, his Triumph, his Peace, his Acquiescence, his All-sufficiency in himself, consisted in this, That his heart was fixed:
av cst po31 n1, po31 n1, po31 n1, po31 n1, po31 n1, po31 n1 p-acp px31, vvn p-acp d, cst po31 n1 vbds vvn:
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1538
for this fixation of the heart, argued and testified an intireness in it. When God sayes, Fili, da mihi Cor;
for this fixation of the heart, argued and testified an entireness in it. When God Says, Fili, da mihi Cor;
c-acp d n1 pp-f dt n1, vvn cc vvd dt n1 p-acp pn31. c-crq np1 vvz, zz, zz fw-la fw-la;
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1539
My Son, give me thy heart; God means, the whole man.My Son, give me thy heart; God means, the Whole man.
po11 n1, vvb pno11 po21 n1; np1 vvz, dt j-jn n1.
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1540
Though the Apostle say, The eye is not the man, nor the ear is not the man; Though the Apostle say, The eye is not the man, nor the ear is not the man;
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1541
he does not say, The heart is not the man: the heart is the man; the heart is all:
he does not say, The heart is not the man: the heart is the man; the heart is all:
pns31 vdz xx vvi, dt n1 vbz xx dt n1: dt n1 vbz dt n1; dt n1 vbz d:
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1542
and, as Moses was not satisfied with that Commission that Pharaoh offered him, That all the men might go to offer sacrifice;
and, as Moses was not satisfied with that Commission that Pharaoh offered him, That all the men might go to offer sacrifice;
cc, c-acp np1 vbds xx vvn p-acp d n1 cst np1 vvd pno31, cst d dt n2 vmd vvi pc-acp vvi n1;
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1543
but Moses would have all their young, and all their old; all their sons, and all their daughters;
but Moses would have all their young, and all their old; all their Sons, and all their daughters;
cc-acp np1 vmd vhi d po32 j, cc d po32 j; d po32 n2, cc d po32 n2;
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1544
all their flocks, and all their herds; he would have all:
all their flocks, and all their herds; he would have all:
d po32 n2, cc d po32 n2; pns31 vmd vhi d:
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1545
So, when Gods sayes, Fili, da mihi Cor, My Son, give me thy heart, God will not be satisfied with the eye,
So, when God's Says, Fili, da mihi Cor, My Son, give me thy heart, God will not be satisfied with the eye,
av, c-crq n2 vvz, zz, zz fw-la fw-la, po11 n1, vvb pno11 po21 n1, np1 vmb xx vbi vvn p-acp dt n1,
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1546
if I contemplate him in his Works: (for that's but the godliness of the natural man) nor satisfied with the ear, with hearing many Sermons: (for that's but a new invention, a new way of making Beads,
if I contemplate him in his Works: (for that's but the godliness of the natural man) nor satisfied with the ear, with hearing many Sermons: (for that's but a new invention, a new Way of making Beads,
cs pns11 vvi pno31 p-acp po31 vvz: (c-acp d|vbz p-acp dt n1 pp-f dt j n1) ccx vvn p-acp dt n1, p-acp vvg d n2: (c-acp d|vbz p-acp dt j n1, dt j n1 pp-f vvg n2,
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1547
if, as the Papist thinks all done, if he have said so many Aves, I think all done,
if, as the Papist thinks all done, if he have said so many Aves, I think all done,
cs, c-acp dt njp vvz d vdn, cs pns31 vhb vvn av d fw-la, pns11 vvb d vdn,
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1548
if I have heard so many Sermons.) But God requires the heart, the whole man, all the faculties of that man:
if I have herd so many Sermons.) But God requires the heart, the Whole man, all the faculties of that man:
cs pns11 vhb vvn av d n2.) p-acp np1 vvz dt n1, dt j-jn n1, d dt n2 pp-f d n1:
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1549
for onely that that is intire, and indivisible, is immovable;
for only that that is entire, and indivisible, is immovable;
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1550
and that that God calls for, and we seek for, in this stem of Pythagoras his Symbolical Letter, is this immovableness, this fixation of the heart.
and that that God calls for, and we seek for, in this stem of Pythagoras his Symbolical letter, is this immovableness, this fixation of the heart.
cc d cst np1 vvz p-acp, cc pns12 vvb p-acp, p-acp d n1 pp-f np1 po31 j n1, vbz d n1, d n1 pp-f dt n1.
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1551
And yet, even against this, though it be natural, there are many impediments: We shall reduce them to a few; to three; these three.
And yet, even against this, though it be natural, there Are many impediments: We shall reduce them to a few; to three; these three.
cc av, av p-acp d, cs pn31 vbb j, pc-acp vbr d n2: pns12 vmb vvi pno32 p-acp dt d; p-acp crd; d crd.
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1552
First, there is Cor nullum, a meer Heartlesness, no Heart at all, Incogitancy, Inconsideration:
First, there is Cor nullum, a mere Heartlessness, no Heart At all, Incogitancy, Inconsideration:
ord, pc-acp vbz fw-la fw-la, dt j n1, dx n1 p-acp d, n1, n1:
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1553
and then there is Cor & Cor, Cor duplex, a double Heart, a doubtful, a distracted Heart;
and then there is Cor & Cor, Cor duplex, a double Heart, a doubtful, a distracted Heart;
cc av pc-acp vbz np1 cc fw-la, fw-la fw-la, dt j-jn n1, dt j, dt j-vvn n1;
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1554
which is not Incogitancy, nor Inconsideration, but Perplexity and Irresolution: and lastly, Cor vagum, a wandring, a way faring, a weary Heart;
which is not Incogitancy, nor Inconsideration, but Perplexity and Irresolution: and lastly, Cor vagum, a wandering, a Way faring, a weary Heart;
r-crq vbz xx n1, ccx n1, cc-acp n1 cc n1: cc ord, fw-la fw-la, dt j-vvg, dt n1 vvg, dt j n1;
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1555
which is neither Inconsideration, nor Irresolution, but Inconstancie. And this is a Trinity against our Unity;
which is neither Inconsideration, nor Irresolution, but Inconstancy. And this is a Trinity against our Unity;
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1556
three Enemies to that fixation and intireness of the Heart, which God loves: Inconsideration, when we do not Debate;
three Enemies to that fixation and entireness of the Heart, which God loves: Inconsideration, when we do not Debate;
crd n2 p-acp d n1 cc n1 pp-f dt n1, r-crq np1 vvz: n1, c-crq pns12 vdb xx vvi;
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1557
Irresolution, when we do not Determine; Inconstancy, when we do not Persevere: and upon each of these, be pleas'd to stop your Devotion, a few minutes.
Irresolution, when we do not Determine; Inconstancy, when we do not Persevere: and upon each of these, be pleased to stop your Devotion, a few minutes.
n1, c-crq pns12 vdb xx vvi; n1, c-crq pns12 vdb xx vvi: cc p-acp d pp-f d, vbb vvn pc-acp vvi po22 n1, dt d n2.
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1558
The first is, Cor nullum, no Heart at all, Incogitancy, Thoughtlesness. An idle body, is a disease in a State; The First is, Cor nullum, no Heart At all, Incogitancy, Thoughtlessness. an idle body, is a disease in a State;
dt ord vbz, fw-la fw-la, dx n1 p-acp d, n1, n1. dt j n1, vbz dt n1 p-acp dt n1;
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1559
an idle soul, is a monster in a man. That body that will not work, must not eat, but starve:
an idle soul, is a monster in a man. That body that will not work, must not eat, but starve:
dt j n1, vbz dt n1 p-acp dt n1. cst n1 cst vmb xx vvi, vmb xx vvi, p-acp vvi:
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1560
that soul that does not think, not consider, cannot be said to actuate, (which is the proper operation of the soul) but to evaporate;
that soul that does not think, not Consider, cannot be said to actuate, (which is the proper operation of the soul) but to evaporate;
cst n1 cst vdz xx vvi, xx vvi, vmbx vbi vvn pc-acp vvi, (r-crq vbz dt j n1 pp-f dt n1) cc-acp pc-acp vvi;
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1561
not to work in the body, but to breathe, and smoak through the body. We have seen Estates of private men wasted by Inconsideration, as well as by Riot;
not to work in the body, but to breathe, and smoke through the body. We have seen Estates of private men wasted by Inconsideration, as well as by Riot;
xx pc-acp vvi p-acp dt n1, cc-acp pc-acp vvi, cc n1 p-acp dt n1. pns12 vhb vvn n2 pp-f j n2 vvn p-acp n1, c-acp av c-acp p-acp n1;
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1562
and a soul may perish by a thoughtlesness, as well as by ill thoughts: God takes it as ill to be slighted, as to be injur'd:
and a soul may perish by a Thoughtlessness, as well as by ill thoughts: God Takes it as ill to be slighted, as to be injured:
cc dt n1 vmb vvi p-acp dt n1, c-acp av c-acp p-acp j-jn n2: np1 vvz pn31 a-acp av-jn pc-acp vbi vvn, c-acp pc-acp vbi vvn:
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1563
and God is as much slighted in Corde nullo, in our thoughtlesness and inconsideration, as he is oppos'd and provok'd in Corde maligno, in a rebellious Heart.
and God is as much slighted in Corde nullo, in our Thoughtlessness and inconsideration, as he is opposed and provoked in Cord maligno, in a rebellious Heart.
cc np1 vbz p-acp av-d vvn p-acp np1 n1, p-acp po12 n1 cc n1, c-acp pns31 vbz vvn cc vvn p-acp n1 fw-la, p-acp dt j n1.
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1564
There is a good nullification of the heart, a good bringing of the heart to nothing.
There is a good nullification of the heart, a good bringing of the heart to nothing.
pc-acp vbz dt j n1 pp-f dt n1, dt j n-vvg pp-f dt n1 p-acp pix.
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1565
For the fire of Gods Spirit may take hold of me, and (as the Disciples that went with Christ to Emmaus, were affected) my heart may burn within me, when the Scriptures are opened, that is,
For the fire of God's Spirit may take hold of me, and (as the Disciples that went with christ to Emmaus, were affected) my heart may burn within me, when the Scriptures Are opened, that is,
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1566
when Gods Judgements are denounced against my Sin;
when God's Judgments Are denounced against my since;
c-crq npg1 n2 vbr vvn p-acp po11 n1;
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1567
and this heat may overcome my former frigidity and coldness, and overcome my succeeding tepidity and lukewarmness,
and this heat may overcome my former frigidity and coldness, and overcome my succeeding tepidity and lukewarmness,
cc d n1 vmb vvi po11 j n1 cc n1, cc vvi po11 j-vvg n1 cc n1,
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1568
and may bring my heart to a mollification, to a tenderness, as Job found it; The Almighty hath troubled me, and made my heart soft:
and may bring my heart to a mollification, to a tenderness, as Job found it; The Almighty hath troubled me, and made my heart soft:
cc vmb vvi po11 n1 p-acp dt n1, p-acp dt n1, c-acp n1 vvd pn31; dt j-jn vhz vvn pno11, cc vvd po11 n1 j:
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1569
for there are hearts of clay, as well as hearts of wax; hearts, whom these fires of God, his Corrections, harden.
for there Are hearts of clay, as well as hearts of wax; hearts, whom these fires of God, his Corrections, harden.
p-acp a-acp vbr n2 pp-f n1, c-acp av c-acp n2 pp-f n1; n2, ro-crq d n2 pp-f np1, po31 n2, vvb.
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1570
But if these fires of his, these denunciations of his judgements, have overcome first my coldness,
But if these fires of his, these denunciations of his Judgments, have overcome First my coldness,
p-acp cs d n2 pp-f png31, d n2 pp-f po31 n2, vhb vvn ord po11 n1,
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1571
and then my lukewarmness, and made my heart soft for better impressions; the work is well advanc'd, but it is not all done:
and then my lukewarmness, and made my heart soft for better impressions; the work is well advanced, but it is not all done:
cc av po11 n1, cc vvd po11 n1 j p-acp jc n2; dt n1 vbz av vvn, cc-acp pn31 vbz xx d vdn:
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1572
for Metal may be soft, and yet not fusil; Iron may be red hot, and yet not apt to run into another mold.
for Metal may be soft, and yet not fusil; Iron may be read hight, and yet not apt to run into Another mould.
p-acp n1 vmb vbi j, cc av xx n1; n1 vmb vbi vvn j, cc av xx j pc-acp vvi p-acp j-jn n1.
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1573
Therefore there is a liquefaction, a melting, a pouring out of the heart, such as Rahab speaks of, to Joshua 's Spies;
Therefore there is a liquefaction, a melting, a pouring out of the heart, such as Rahab speaks of, to joshua is Spies;
av a-acp vbz dt n1, dt j-vvg, dt vvg av pp-f dt n1, d c-acp np1 vvz pp-f, p-acp np1 vbz n2;
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1574
(As soon as we heard how miraculously God had proceeded in your behalf, in drying up Jordan, all our hearts melted within us, (As soon as we herd how miraculously God had proceeded in your behalf, in drying up Jordan, all our hearts melted within us,
(c-acp av c-acp pns12 vvd c-crq av-j np1 vhd vvn p-acp po22 n1, p-acp vvg a-acp np1, d po12 n2 vvn p-acp pno12,
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1575
and no man had any spirit left in him.) And when upon the consideration of Gods miraculous Judgements or Mercies, I come to such a melting and pouring out of my heart, that there be no spirit, that is, none of mine own spirit left in me;and no man had any Spirit left in him.) And when upon the consideration of God's miraculous Judgments or mercies, I come to such a melting and pouring out of my heart, that there be no Spirit, that is, none of mine own Spirit left in me;
cc dx n1 vhd d n1 vvn p-acp pno31.) cc c-crq p-acp dt n1 pp-f npg1 j n2 cc n2, pns11 vvb p-acp d dt j-vvg cc vvg av pp-f po11 n1, cst pc-acp vbi dx n1, cst vbz, pix pp-f png11 d n1 vvn p-acp pno11;
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1576
when I have so exhausted, so evacuated my self, that is, all confidence in my self, that I come into the hands of my God,
when I have so exhausted, so evacuated my self, that is, all confidence in my self, that I come into the hands of my God,
c-crq pns11 vhb av vvn, av vvn po11 n1, cst vbz, d n1 p-acp po11 n1, cst pns11 vvb p-acp dt n2 pp-f po11 n1,
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1577
as pliably, as ductily, as that first clod of earth, of which he made me in Adam, was in his hands, in which clod of earth, there was no kinde of reluctation against Gods purpose;
as pliably, as ductily, as that First clod of earth, of which he made me in Adam, was in his hands, in which clod of earth, there was no kind of reluctation against God's purpose;
c-acp av-j, c-acp av-j, c-acp cst ord n1 pp-f n1, pp-f r-crq pns31 vvd pno11 p-acp np1, vbds p-acp po31 n2, p-acp r-crq n1 pp-f n1, pc-acp vbds dx n1 pp-f n1 p-acp npg1 n1;
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1578
this is a blessed nullification of the heart.
this is a blessed nullification of the heart.
d vbz dt j-vvn n1 pp-f dt n1.
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1579
When I say to my self, as the Apostle professed of himself, I am nothing; and then say to God, Lord,
When I say to my self, as the Apostle professed of himself, I am nothing; and then say to God, Lord,
c-crq pns11 vvb p-acp po11 n1, c-acp dt n1 vvn pp-f px31, pns11 vbm pix; cc av vvb p-acp np1, n1,
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1580
though I be nothing, yet behold, I present thee as much as thou hadst to make the whole world of;
though I be nothing, yet behold, I present thee as much as thou Hadst to make the Whole world of;
cs pns11 vbb pix, av vvi, pns11 vvb pno21 p-acp d c-acp pns21 vhd2 pc-acp vvi dt j-jn n1 pp-f;
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1581
O Thou that mad'st the whole world of nothing, make me, that am nothing in mine own eyes, a new Creature in Christ Jesus:
Oh Thou that Madest the Whole world of nothing, make me, that am nothing in mine own eyes, a new Creature in christ jesus:
uh pns21 cst vvd2 dt j-jn n1 pp-f pix, vvb pno11, cst vbm pix p-acp po11 d n2, dt j n1 p-acp np1 np1:
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1582
This is a blessed nullification, a glorious annihilation of the heart.
This is a blessed nullification, a glorious annihilation of the heart.
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1583
So is there also a blessed nullification thereof, in the contrition of heart, in the sense of my sins;
So is there also a blessed nullification thereof, in the contrition of heart, in the sense of my Sins;
np1 vbz a-acp av dt j-vvn n1 av, p-acp dt n1 pp-f n1, p-acp dt n1 pp-f po11 n2;
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1584
when, as a sharp winde may have worn out a Marble Statue, or a continual spout worn out a Marble Pavement,
when, as a sharp wind may have worn out a Marble Statue, or a continual spout worn out a Marble Pavement,
c-crq, c-acp dt j n1 vmb vhi vvn av dt n1 n1, cc dt j n1 vvn av dt n1 n1,
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1585
so, my holy tears, made holy in his Blood that gives them a tincture, and my holy sighs, made holy in that Spirit that breathes them in me, have worn out my Marble Heart, that is, the Marbleness of my heart,
so, my holy tears, made holy in his Blood that gives them a tincture, and my holy sighs, made holy in that Spirit that breathes them in me, have worn out my Marble Heart, that is, the Marbleness of my heart,
av, po11 j n2, vvd j p-acp po31 n1 cst vvz pno32 dt n1, cc po11 j n2, vvd j p-acp d n1 cst vvz pno32 p-acp pno11, vhb vvn av po11 n1 n1, cst vbz, dt n1 pp-f po11 n1,
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1586
and emptied the room of that former heart, and so given God a Vacuity, a new place to create a new heart in.
and emptied the room of that former heart, and so given God a Vacuity, a new place to create a new heart in.
cc vvn dt n1 pp-f cst j n1, cc av vvn np1 dt n1, dt j n1 pc-acp vvi dt j n1 p-acp.
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1587
But when God hath thus created a new heart, that is, re-enabled me, by his Ordinance, to some holy function,
But when God hath thus created a new heart, that is, re-enabled me, by his Ordinance, to Some holy function,
p-acp c-crq np1 vhz av vvn dt j n1, cst vbz, j pno11, p-acp po31 n1, p-acp d j n1,
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1588
then, to put this heart to nothing, to think nothing, to consider nothing;
then, to put this heart to nothing, to think nothing, to Consider nothing;
av, pc-acp vvi d n1 p-acp pix, pc-acp vvi pix, pc-acp vvi pix;
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1589
not to know our age, but by the Church-Book, and not by any action done in the course of our lives,
not to know our age, but by the Church book, and not by any actium done in the course of our lives,
xx pc-acp vvi po12 n1, cc-acp p-acp dt n1, cc xx p-acp d n1 vdn p-acp dt n1 pp-f po12 n2,
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1590
for our God, for our Prince, for our Country, for our Neighbor, for our Selves, (our selves are our souls;) not to know the seasons of the year,
for our God, for our Prince, for our Country, for our Neighbour, for our Selves, (our selves Are our Souls;) not to know the seasons of the year,
p-acp po12 n1, p-acp po12 n1, p-acp po12 n1, p-acp po12 n1, p-acp po12 n2, (po12 n2 vbr po12 n2;) xx pc-acp vvi dt n2 pp-f dt n1,
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1591
but by the fruits which we eat, and not by observation of the Publick and National Blessings, which he hath successively given us;
but by the fruits which we eat, and not by observation of the Public and National Blessings, which he hath successively given us;
cc-acp p-acp dt n2 r-crq pns12 vvb, cc xx p-acp n1 pp-f dt j cc j n2, r-crq pns31 vhz av-j vvn pno12;
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1592
not to know Religion, but by the Conveniency, and the Preferments to be had in this, or in the other side;
not to know Religion, but by the Conveniency, and the Preferments to be had in this, or in the other side;
xx pc-acp vvi n1, cc-acp p-acp dt n1, cc dt n2 pc-acp vbi vhn p-acp d, cc p-acp dt j-jn n1;
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1593
to sit here, and not to know if we be ask'd upon a surprize, whether it were a Prayer,
to fit Here, and not to know if we be asked upon a surprise, whither it were a Prayer,
pc-acp vvi av, cc xx pc-acp vvi cs pns12 vbb vvd p-acp dt vvi, cs pn31 vbdr dt n1,
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1594
or a Sermon, or an Anthem that we heard last; this is such a nullification of the heart, such an annihilation, such an exinanition thereof, as reflects upon God himself:
or a Sermon, or an Anthem that we herd last; this is such a nullification of the heart, such an annihilation, such an exinanition thereof, as reflects upon God himself:
cc dt n1, cc dt n1 cst pns12 vvd ord; d vbz d dt n1 pp-f dt n1, d dt n1, d dt n1 av, c-acp vvz p-acp np1 px31:
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1595
for, Respuit datorem, qui datum deserit, He that makes no use of a Benefit, despises the Benefactor.
for, Respuit datorem, qui datum deserit, He that makes no use of a Benefit, despises the Benefactor.
c-acp, vvb fw-la, fw-la fw-la fw-la, pns31 cst vvz dx n1 pp-f dt n1, vvz dt n1.
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1596
And therefore, A rod for his back, qui indiget Corde, that is without a heart, without consideration what he should do; nay, what he does.
And Therefore, A rod for his back, qui indiget Cord, that is without a heart, without consideration what he should do; nay, what he does.
cc av, dt n1 p-acp po31 n1, fw-la fw-la n1, cst vbz p-acp dt n1, p-acp n1 r-crq pns31 vmd vdi; uh-x, q-crq pns31 vdz.
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1597
For this is the first Enemy of this firmness and fixation of the heart, without which, we have no treasure;
For this is the First Enemy of this firmness and fixation of the heart, without which, we have no treasure;
p-acp d vbz dt ord n1 pp-f d n1 cc n1 pp-f dt n1, p-acp r-crq, pns12 vhb dx n1;
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1598
And we have done with that, Cor nullum, and pass to the second, Cor & Cor, Cor duplex, the double, the divided, the distracted heart, which is not Inconsideration, but Irresolution.
And we have done with that, Cor nullum, and pass to the second, Cor & Cor, Cor duplex, the double, the divided, the distracted heart, which is not Inconsideration, but Irresolution.
cc pns12 vhb vdn p-acp d, fw-la fw-la, cc vvi p-acp dt ord, np1 cc fw-la, fw-la fw-la, dt j-jn, dt j-vvn, dt j-vvn n1, r-crq vbz xx n1, cc-acp n1.
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1599
This Irresolution, this Perplexity is intended in that Commination from God, The Lord shall give them a trembling heart:
This Irresolution, this Perplexity is intended in that Commination from God, The Lord shall give them a trembling heart:
d n1, d n1 vbz vvn p-acp d n1 p-acp np1, dt n1 vmb vvi pno32 dt j-vvg n1:
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1600
this is not that Cor nullum, that melted heart, in which There was no spirit left in them, as in Joshua 's time; this is not that Cor nullum, that melted heart, in which There was no Spirit left in them, as in joshua is time;
d vbz xx d fw-la fw-la, cst vvd n1, p-acp r-crq a-acp vbds dx n1 vvn p-acp pno32, a-acp p-acp np1 vbz n1;
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1601
but Cor pavidum, a heart that should not know where to settle, nor what to wish;
but Cor pavidum, a heart that should not know where to settle, nor what to wish;
cc-acp fw-la fw-la, dt n1 cst vmd xx vvi c-crq pc-acp vvi, ccx r-crq pc-acp vvi;
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1602
but, as it follows there, In the morning he shall say, Would God it were evening;
but, as it follows there, In the morning he shall say, Would God it were evening;
cc-acp, c-acp pn31 vvz a-acp, p-acp dt n1 pns31 vmb vvi, vmd np1 pn31 vbdr n1;
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1603
and in the evening, Would God it were morning. and in the evening, Would God it were morning.
cc p-acp dt n1, vmd np1 pn31 vbdr n1.
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1604
And this is that which Solomon may have intended in his Prayer, Give thy servant an understanding heart:
And this is that which Solomon may have intended in his Prayer, Give thy servant an understanding heart:
cc d vbz d r-crq np1 vmb vhi vvn p-acp po31 n1, vvb po21 n1 dt j-vvg n1:
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1605
Cor Docile, so S. Hierom reads it, A heart able to conceive counsel: for that's a good disposition, but it is not all: Cor Docile, so S. Hieronymus reads it, A heart able to conceive counsel: for that's a good disposition, but it is not all:
np1 j, av n1 np1 vvz pn31, dt n1 j pc-acp vvi n1: p-acp d dt j n1, cc-acp pn31 vbz xx d:
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1606
for, the Original is, Leb shemmeany, that is, Cor audiens, A heart willing to hearken to Counsel.
for, the Original is, Lev shemmeany, that is, Cor Audiens, A heart willing to harken to Counsel.
c-acp, dt j-jn vbz, np1 n1, cst vbz, uh n1, dt n1 j pc-acp vvi p-acp n1.
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1607
But all that, is not all that is ask'd; Solomon asks there a heart to discern between good and evil;
But all that, is not all that is asked; Solomon asks there a heart to discern between good and evil;
p-acp d d, vbz xx d cst vbz vvd; np1 vvz a-acp dt n1 pc-acp vvi p-acp j cc j-jn;
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1608
so that it is a Prayer for the spirit of Discretion, of Conclusion, of Resolution;
so that it is a Prayer for the Spirit of Discretion, of Conclusion, of Resolution;
av cst pn31 vbz dt n1 p-acp dt n1 pp-f n1, pp-f n1, pp-f n1;
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1609
that God would give him a heart willing to receive Counsel, and a heart capable to conceive and digest Counsel,
that God would give him a heart willing to receive Counsel, and a heart capable to conceive and digest Counsel,
cst np1 vmd vvi pno31 dt n1 j pc-acp vvi n1, cc dt n1 j pc-acp vvi cc vvi n1,
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1610
and a heart able to discern between Counsel and Counsel, and to Resolve, Conclude, Determine.
and a heart able to discern between Counsel and Counsel, and to Resolve, Conclude, Determine.
cc dt n1 j pc-acp vvi p-acp n1 cc n1, cc pc-acp vvi, vvb, vvb.
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1611
It were a strange ambitious patience in any man, to be content to be racked every day, in hope to be an inch or two taller at last:
It were a strange ambitious patience in any man, to be content to be racked every day, in hope to be an inch or two Taller At last:
pn31 vbdr dt j j n1 p-acp d n1, pc-acp vbi j pc-acp vbi vvn d n1, p-acp n1 pc-acp vbi dt n1 cc crd jc p-acp vvi:
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1612
so is it for me, to think to be a dram or two wiser, by hearkning to all jealousies,
so is it for me, to think to be a dram or two Wiser, by Harkening to all jealousies,
av vbz pn31 p-acp pno11, pc-acp vvi pc-acp vbi dt n1 cc crd jc, p-acp vvg p-acp d n2,
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1613
and doubts, and distractions, and perplexities, that arise in my Bosom, or in my Family; which is the rack and torture of the soul.
and doubts, and distractions, and perplexities, that arise in my Bosom, or in my Family; which is the rack and torture of the soul.
cc n2, cc n2, cc n2, cst vvb p-acp po11 n1, cc p-acp po11 n1; r-crq vbz dt n1 cc n1 pp-f dt n1.
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1614
A spirit of Contradiction may be of use in the greatest Counsels; because thereby matters may be brought into farther debatement.
A Spirit of Contradiction may be of use in the greatest Counsels; Because thereby matters may be brought into farther debatement.
dt n1 pp-f n1 vmb vbi pp-f n1 p-acp dt js n2; c-acp av n2 vmb vbi vvn p-acp jc n1.
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1615
But a spirit of contradiction in mine own Bosome, to be able to conclude nothing, resolve nothing, determine nothing, not in my Religion, not in my Manners, but occasionally, and upon Emergencies;
But a Spirit of contradiction in mine own Bosom, to be able to conclude nothing, resolve nothing, determine nothing, not in my Religion, not in my Manners, but occasionally, and upon Emergencies;
p-acp dt n1 pp-f n1 p-acp po11 d n1, pc-acp vbi j pc-acp vvi pix, vvb pix, vvb pix, xx p-acp po11 n1, xx p-acp po11 n2, cc-acp av-j, cc p-acp n2;
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1616
this is a sickly complexion of the soul, a dangerous impotencie, and a shrewd and ill-presaging Crisis. If Joshua had suspended his assent of serving the Lord, till all his Neighbours,
this is a sickly complexion of the soul, a dangerous impotency, and a shrewd and ill-presaging Crisis. If joshua had suspended his assent of serving the Lord, till all his Neighbours,
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1617
and their Families, all the Kings and Kingdoms about him, had declar'd theirs the same way,
and their Families, all the Kings and Kingdoms about him, had declared theirs the same Way,
cc po32 n2, d dt n2 cc n2 p-acp pno31, vhd vvd png32 dt d n1,
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1618
when would Joshua have come to that protestation, I and my house will serve the Lord? If Esther had forborn to press for an audience to the King, in the behalf,
when would joshua have come to that protestation, I and my house will serve the Lord? If Esther had forborn to press for an audience to the King, in the behalf,
q-crq vmd np1 vhb vvn p-acp d n1, sy cc po11 n1 vmb vvi dt n1? cs np1 vhd vvn pc-acp vvi p-acp dt n1 p-acp dt n1, p-acp dt n1,
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1619
and for the life of her Nation, till nothing could have been said against it,
and for the life of her nation, till nothing could have been said against it,
cc p-acp dt n1 pp-f po31 n1, c-acp pix vmd vhi vbn vvn p-acp pn31,
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1620
when would Esther have come to that protestation, I will go; and if I perish, I perish? If one Milstone fell from the North-Pole,
when would Esther have come to that protestation, I will go; and if I perish, I perish? If one Millstone fell from the North pole,
q-crq vmd np1 vhb vvn p-acp d n1, pns11 vmb vvi; cc cs pns11 vvb, pns11 vvb? cs crd n1 vvd p-acp dt n1,
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1621
and another from the South, they would meet, and they would rest in the Centre; Nature would con-centre them.
and Another from the South, they would meet, and they would rest in the Centre; Nature would con-centre them.
cc j-jn p-acp dt n1, pns32 vmd vvi, cc pns32 vmd vvi p-acp dt n1; n1 vmd n1 pno32.
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1622
Not to be able to con-centre those doubts, which arise in my self, in a resolution at last,
Not to be able to con-centre those doubts, which arise in my self, in a resolution At last,
xx pc-acp vbi j p-acp n1 d n2, r-crq vvb p-acp po11 n1, p-acp dt n1 p-acp ord,
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1623
whether in Moral or in Religious Actions, is rather a vertiginous giddiness, then a wise circumspection, or wariness.
whither in Moral or in Religious Actions, is rather a vertiginous giddiness, then a wise circumspection, or wariness.
cs p-acp j cc p-acp j n2, vbz av-c dt j n1, cs dt j n1, cc n1.
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1624
When God prepar'd great Armies, it is expressed always so, Tanquam unus vir, Israel went out, as one man.
When God prepared great Armies, it is expressed always so, Tanquam Unus vir, Israel went out, as one man.
c-crq np1 vvd j n2, pn31 vbz vvn av av, fw-la fw-la fw-la, np1 vvd av, c-acp crd n1.
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1625
When God established his beloved David to be King, it is expressed so; Uno Corde, He sent them out, with one heart, to make David king.
When God established his Beloved David to be King, it is expressed so; Uno Corde, He sent them out, with one heart, to make David King.
c-crq np1 vvd po31 j-vvn np1 pc-acp vbi n1, pn31 vbz vvn av; np1 np1, pns31 vvd pno32 av, p-acp crd n1, pc-acp vvi np1 n1.
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1626
When God accelerated the propagation of his Church, it is expressed so; Una Anima, The multitude of them that believed, were of one heart, and one soul.
When God accelerated the propagation of his Church, it is expressed so; Una Anima, The multitude of them that believed, were of one heart, and one soul.
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1627
Since God makes Nations, and Armies, and Churches One heart, let not us make one heart two, in our selves;
Since God makes nations, and Armies, and Churches One heart, let not us make one heart two, in our selves;
p-acp np1 vvz n2, cc n2, cc n2 crd n1, vvb xx pno12 vvi crd n1 crd, p-acp po12 n2;
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1628
a divided, a distracted, a perplexed, an irresolved heart:
a divided, a distracted, a perplexed, an irresolved heart:
dt j-vvn, dt j-vvn, dt j-vvn, dt j n1:
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1629
but in all cases, let us be able to say to our selves, This we should do.
but in all cases, let us be able to say to our selves, This we should do.
cc-acp p-acp d n2, vvb pno12 vbi j pc-acp vvi p-acp po12 n2, d pns12 vmd vdi.
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1630
God asks the heart, a single heart, an intire heart; for, whilst it is so, God may have some hope of it.
God asks the heart, a single heart, an entire heart; for, while it is so, God may have Some hope of it.
np1 vvz dt n1, dt j n1, dt j n1; p-acp, cs pn31 vbz av, np1 vmb vhi d n1 pp-f pn31.
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1631
But when it is a heart and a heart, a heart for God, and a Heart for Mammon, howsoever it may seem to be even, the odds will be on Mammons side against God;
But when it is a heart and a heart, a heart for God, and a Heart for Mammon, howsoever it may seem to be even, the odds will be on Mammons side against God;
p-acp c-crq pn31 vbz dt n1 cc dt n1, dt n1 p-acp np1, cc dt n1 p-acp np1, c-acp pn31 vmb vvi pc-acp vbi av, dt n2 vmb vbi p-acp npg1 n1 p-acp np1;
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1632
because he presents Possessions, and God but Reversions;
Because he presents Possessions, and God but Reversions;
c-acp pns31 vvz n2, cc np1 p-acp n2;
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1633
he the present and possessory things of this world, God but the future, and speratory things of the next.
he the present and possessory things of this world, God but the future, and speratory things of the next.
pns31 dt j cc j-jn n2 pp-f d n1, np1 p-acp dt j-jn, cc n1 n2 pp-f dt ord.
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1634
So then, the Cor nullum, no heart, Thoughtlesness, Incogitancie, Inconsideration;
So then, the Cor nullum, no heart, Thoughtlessness, Incogitancy, Inconsideration;
av av, dt fw-la fw-la, dx n1, n1, n1, n1;
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1635
and the Cor duplex, the perplexed, and irresolved, and inconclusive heart, do equally oppose this firmness and fixation of the heart which God loves,
and the Cor duplex, the perplexed, and irresolved, and inconclusive heart, do equally oppose this firmness and fixation of the heart which God loves,
cc dt fw-la fw-la, dt j-vvn, cc j, cc j n1, vdb av-j vvi d n1 cc n1 pp-f dt n1 r-crq np1 vvz,
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1636
and which we consider in this stem and stalk of Pythagoras his Symbolical Letter:
and which we Consider in this stem and stalk of Pythagoras his Symbolical letter:
cc r-crq pns12 vvb p-acp d n1 cc n1 pp-f np1 po31 j n1:
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1637
And so does that which we propos'd for the Third, The Cor Vagum, The Wandering, the Wayfaring, the Inconstant Heart.
And so does that which we proposed for the Third, The Cor Vagum, The Wandering, the Wayfaring, the Inconstant Heart.
cc av vdz d r-crq pns12 vvn p-acp dt ord, dt fw-la fw-la, dt vvg, dt j, dt j n1.
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1638
Many times, in our private Actions, and in the cribration and sifting of our Consciences, (for that's the Sphere I move in,
Many times, in our private Actions, and in the cribration and sifting of our Consciences, (for that's the Sphere I move in,
d n2, p-acp po12 j n2, cc p-acp dt n1 cc vvg pp-f po12 n2, (c-acp d|vbz dt n1 pns11 vvb p-acp,
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1639
and no higher) we do overcome the first difficulty, Inconsideration; we consider seriously: and sometimes the second, Irresolution; we resolve confidently: but never the third, Inconstancie:
and no higher) we do overcome the First difficulty, Inconsideration; we Consider seriously: and sometime the second, Irresolution; we resolve confidently: but never the third, Inconstancy:
cc dx jc) pns12 vdb vvi dt ord n1, n1; pns12 vvb av-j: cc av dt ord, n1; pns12 vvb av-j: cc-acp av-x dt ord, n1:
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1640
if so far, as to bring holy Resolutions into Actions; yet never so far, as to bring holy Actions into Habits.
if so Far, as to bring holy Resolutions into Actions; yet never so Far, as to bring holy Actions into Habits.
cs av av-j, c-acp pc-acp vvi j n2 p-acp n2; av av-x av av-j, c-acp pc-acp vvi j n2 p-acp n2.
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1641
That word which we read Deceitful, (The heart is deceitful above all things;
That word which we read Deceitful, (The heart is deceitful above all things;
cst n1 r-crq pns12 vvb j, (dt n1 vbz j p-acp d n2;
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1642
who can know it? ) is in the Original, Gnacob; and that is, not onely Fraudulentum, but Versipelle, deceitful because it varies it self into divers forms; who can know it?) is in the Original, Jacob; and that is, not only Fraudulentum, but Versipelle, deceitful Because it Varies it self into diverse forms;
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1643
so that it does not onely deceive others (others finde not our heart the same towards them to day, that it was yesterday) but it deceives our selves;
so that it does not only deceive Others (Others find not our heart the same towards them to day, that it was yesterday) but it deceives our selves;
av cst pn31 vdz xx av-j vvi n2-jn (ng2-jn vvb xx po12 n1 dt d p-acp pno32 p-acp n1, cst pn31 vbds av-an) cc-acp pn31 vvz po12 n2;
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1644
we know not what, nor where our heart will be hereafter. Upon those words of Isaiah, Redite prevaricatores ad Cor;
we know not what, nor where our heart will be hereafter. Upon those words of Isaiah, Go back Prevaricatores ad Cor;
pns12 vvb xx r-crq, ccx c-crq po12 n1 vmb vbi av. p-acp d n2 pp-f np1, n1 n2 fw-la fw-la;
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1645
Return, O sinner, to thy heart:
Return, Oh sinner, to thy heart:
vvb, uh n1, p-acp po21 n1:
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1646
Longe eos mittit, says S. Gregory, God knows whither that sinner is sent, that is sent to his own heart: Long eos Sends, Says S. Gregory, God knows whither that sinner is sent, that is sent to his own heart:
j fw-la fw-la, vvz n1 np1, np1 vvz q-crq d n1 vbz vvn, cst vbz vvn p-acp po31 d n1:
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1647
for, Where is thy heart? Thou mayst remember where it was yesterday; at such an Office, at such a Chamber:
for, Where is thy heart? Thou Mayest Remember where it was yesterday; At such an Office, At such a Chamber:
c-acp, q-crq vbz po21 n1? pns21 vm2 vvi c-crq pn31 vbds av-an; p-acp d dt n1, p-acp d dt n1:
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But yesterdays affections are chang'd to day, as to days will be, to morrow. They have despised my judgements;
But yesterdays affections Are changed to day, as to days will be, to morrow. They have despised my Judgments;
cc-acp n2-an n2 vbr vvn p-acp n1, c-acp p-acp n2 vmb vbi, p-acp n1. pns32 vhb vvn po11 n2;
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1649
so God complaines in Ezekiel; that is, They are not mov'd with my punishments; they call all, natural accidents:
so God complains in Ezekielem; that is, They Are not moved with my punishments; they call all, natural accidents:
av np1 vvz p-acp np1; cst vbz, pns32 vbr xx vvn p-acp po11 n2; pns32 vvb d, j n2:
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1650
and then it follows, They have polluted my sabbaths; they are come to a more faint, and dilute, and indifferent way, in their Religion.
and then it follows, They have polluted my Sabbaths; they Are come to a more faint, and dilute, and indifferent Way, in their Religion.
cc av pn31 vvz, pns32 vhb vvn po11 n2; pns32 vbr vvn p-acp dt av-dc j, cc j, cc j n1, p-acp po32 n1.
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1651
Now what hath occasion'd this neglecting of Gods judgements, and this diluteness and indifferency in the ways of Religion? That that follows there, Their hearts went after their Idols:
Now what hath occasioned this neglecting of God's Judgments, and this diluteness and indifferency in the ways of Religion? That that follows there, Their hearts went After their Idols:
av q-crq vhz vvn d vvg pp-f npg1 n2, cc d n1 cc n1 p-acp dt n2 pp-f n1? cst d vvz a-acp, po32 n2 vvd p-acp po32 n2:
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1652
Went? Whither? Every whither: for, Quot vitia tot recentes deos; so many habitual Sins, so many Idols:
Went? Whither? Every whither: for, Quot Vices tot recentes Gods; so many habitual Sins, so many Idols:
vvd? q-crq? np1 c-crq: c-acp, fw-la fw-la fw-la fw-la fw-la; av d j n2, av d n2:
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1653
And so, every man hath some Idol, some such Sin; and then, that Idol sends him to a further Idol, that Sin to another:
And so, every man hath Some Idol, Some such since; and then, that Idol sends him to a further Idol, that since to Another:
cc av, d n1 vhz d n1, d d n1; cc av, cst n1 vvz pno31 p-acp dt jc n1, cst n1 p-acp j-jn:
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1654
for, every Sin needs the assistance, and countenance of another sin, for disguise and palliation. We are not constant in our Sins, much less in our more holy Purposes.
for, every since needs the assistance, and countenance of Another since, for disguise and palliation. We Are not constant in our Sins, much less in our more holy Purposes.
c-acp, d n1 vvz dt n1, cc n1 pp-f j-jn n1, p-acp n1 cc n1. pns12 vbr xx j p-acp po12 n2, av-d av-dc p-acp po12 av-dc j n2.
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1655
We complain, and justly, of the Church of Rome, that she would not have us receive in utraque, in both kinds: But, alas!
We complain, and justly, of the Church of Rome, that she would not have us receive in Utraque, in both Kinds: But, alas!
pns12 vvb, cc av-j, pp-f dt n1 pp-f np1, cst pns31 vmd xx vhi pno12 vvi p-acp fw-la, p-acp d n2: p-acp, uh!
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1656
who amongst us, does receive in utraque, so, as that when he receives Bread and Wine, he receives with a true sorrow for former,
who among us, does receive in Utraque, so, as that when he receives Bred and Wine, he receives with a true sorrow for former,
q-crq p-acp pno12, vdz vvi p-acp fw-la, av, c-acp cst c-crq pns31 vvz n1 cc n1, pns31 vvz p-acp dt j n1 p-acp j,
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1657
and a true resolution against future sins? Except the Lord of heaven create new hearts in us, of our selves, we have Cor nullum, no heart; all vanishes into Incogitancy.
and a true resolution against future Sins? Except the Lord of heaven create new hearts in us, of our selves, we have Cor nullum, no heart; all Vanishes into Incogitancy.
cc dt j n1 p-acp j-jn n2? j dt n1 pp-f n1 vvb j n2 p-acp pno12, pp-f po12 n2, pns12 vhb fw-la fw-la, dx n1; d vvz p-acp n1.
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1658
Except the Lord of heaven con-centre our affections, of our selves, we have Cor & Cor, a cloven, a divided heart, a heart of Irresolution.
Except the Lord of heaven con-centre our affections, of our selves, we have Cor & Cor, a cloven, a divided heart, a heart of Irresolution.
j dt n1 pp-f n1 n1 po12 n2, pp-f po12 n2, pns12 vhb np1 cc fw-la, dt j-vvn, dt j-vvn n1, dt n1 pp-f n1.
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1659
Except the Lord of heaven fix our Resolutions, of our selves, we have Cor vagum, a various, a wandering heart; all smoaks into Inconstancie.
Except the Lord of heaven fix our Resolutions, of our selves, we have Cor vagum, a various, a wandering heart; all smokes into Inconstancy.
j dt n1 pp-f n1 vvb po12 n2, pp-f po12 n2, pns12 vhb fw-la fw-la, dt j, dt j-vvg n1; d n2 p-acp n1.
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1660
And all these three are Enemies to that firmness, and fixation of the heart, which God loves, and we seek after.
And all these three Are Enemies to that firmness, and fixation of the heart, which God loves, and we seek After.
cc d d crd vbr n2 p-acp d n1, cc n1 pp-f dt n1, r-crq np1 vvz, cc pns12 vvb a-acp.
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1661
But yet how variously soever the heart do wander, and how little a while soever it stay upon one Object;
But yet how variously soever the heart do wander, and how little a while soever it stay upon one Object;
p-acp av c-crq av-j av dt n1 vdb vvi, cc c-crq j dt n1 av pn31 vvb p-acp crd n1;
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1662
yet, that that thy heart does stay upon, Christ in this place calls thy Treasure: for, the words admit well that inversion;
yet, that that thy heart does stay upon, christ in this place calls thy Treasure: for, the words admit well that inversion;
av, cst d po21 n1 vdz vvi p-acp, np1 p-acp d n1 vvz po21 n1: c-acp, dt n2 vvb av d n1;
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1663
Where your Treasure is, there will your heart be also, implies this; Where your Heart is, that is your Treasure.Where your Treasure is, there will your heart be also, Implies this; Where your Heart is, that is your Treasure.
c-crq po22 n1 vbz, pc-acp vmb po22 n1 vbb av, vvz d; c-crq po22 n1 vbz, cst vbz po22 n1.
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1664
And so we pass from this stem and stalk of Pythagoras his Symbolical Letter, The firmness and fixation of the Heart, to the Horns and Beams thereof:
And so we pass from this stem and stalk of Pythagoras his Symbolical letter, The firmness and fixation of the Heart, to the Horns and Beams thereof:
cc av pns12 vvb p-acp d n1 cc n1 pp-f np1 po31 j n1, dt n1 cc n1 pp-f dt n1, p-acp dt n2 cc n2 av:
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1665
A broader, (but on the left hand) and in that, the corruptible treasures of this world;
A Broader, (but on the left hand) and in that, the corruptible treasures of this world;
dt jc, (cc-acp p-acp dt j n1) cc p-acp d, dt j n2 pp-f d n1;
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1666
and a narrower, (but on the right hand) and in that, the everlasting Treasures of the next.
and a narrower, (but on the right hand) and in that, the everlasting Treasures of the next.
cc dt jc, (cc-acp p-acp dt j-jn n1) cc p-acp d, dt j n2 pp-f dt ord.
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1667
On both sides, that that you fix your Heart upon, is your Treasure: For, where your Heart is, there is your Treasure also.
On both sides, that that you fix your Heart upon, is your Treasure: For, where your Heart is, there is your Treasure also.
p-acp d n2, d cst pn22 vvb po22 n1 p-acp, vbz po22 n1: p-acp, c-crq po22 n1 vbz, pc-acp vbz po22 n1 av.
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1668
Literally, primarily, radically, Thesaurus, Treasure, is no more but Depositum in Crastinum, Provision for to morrow; Literally, primarily, radically, Thesaurus, Treasure, is no more but Depositum in Tomorrow, Provision for to morrow;
av-j, av-j, av-j, np1, n1, vbz dx dc p-acp fw-la p-acp np1, n1 p-acp p-acp n1;
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1669
to shew how little a proportion, a regulated minde, and a contented heart may make a Treasure.
to show how little a proportion, a regulated mind, and a contented heart may make a Treasure.
pc-acp vvi c-crq av-j dt n1, dt j-vvn n1, cc dt j-vvn n1 vmb vvi dt n1.
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1670
But we have enlarged the signification of these words, Provision, and, To morrow: for, Provision must signifie all that can any way be compass'd;
But we have enlarged the signification of these words, Provision, and, To morrow: for, Provision must signify all that can any Way be compassed;
cc-acp pns12 vhb vvn dt n1 pp-f d n2, n1, cc, p-acp n1: p-acp, n1 vmb vvi d cst vmb d n1 vbi vvn;
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1671
and, To morrow must signifie as long as there shall be a to morrow, till time shall be no more:
and, To morrow must signify as long as there shall be a to morrow, till time shall be no more:
cc, p-acp n1 vmb vvi a-acp av-j c-acp pc-acp vmb vbi dt p-acp n1, c-acp n1 vmb vbi dx av-dc:
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1672
But waving these infinite Extensions, and Perpetuities, is there any thing of that nature, as, (taking the word Treasure in the narrowest signification, to be but Provision,
But waving these infinite Extensions, and Perpetuities, is there any thing of that nature, as, (taking the word Treasure in the narrowest signification, to be but Provision,
cc-acp vvg d j n2, cc n2, vbz pc-acp d n1 pp-f d n1, c-acp, (vvg dt n1 n1 p-acp dt js n1, pc-acp vbi p-acp n1,
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1673
for to morrow) we are sure shall last till to morrow? Sits any man here in an assurance, that he shall be the same to morrow, that he is now? You have your Honours, your Offices, your Possessions, perchance under Seal; a Seal of Wax;
for to morrow) we Are sure shall last till to morrow? Sits any man Here in an assurance, that he shall be the same to morrow, that he is now? You have your Honours, your Offices, your Possessions, perchance under Seal; a Seal of Wax;
c-acp p-acp n1) pns12 vbr j vmb vvi p-acp p-acp n1? vvz d n1 av p-acp dt n1, cst pns31 vmb vbi dt d p-acp n1, cst pns31 vbz av? pn22 vhb po22 ng1, po22 n2, po22 n2, av p-acp n1; dt n1 pp-f n1;
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1674
Wax, that hath a tenacity, an adhering, a cleaving nature, to shew the Royal Constancie of His Heart, that gives them,
Wax, that hath a tenacity, an adhering, a cleaving nature, to show the Royal Constancy of His Heart, that gives them,
vvb, cst vhz dt n1, dt j-vvg, dt vvg n1, pc-acp vvi dt j n1 pp-f po31 n1, cst vvz pno32,
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1675
and would have them continue with you, and stick to you.
and would have them continue with you, and stick to you.
cc vmd vhi pno32 vvi p-acp pn22, cc vvi p-acp pn22.
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1676
But then, Wax, if it be heat, hath a melting, a fluid, a running nature too:
But then, Wax, if it be heat, hath a melting, a fluid, a running nature too:
p-acp av, vvb, cs pn31 vbb n1, vhz dt j-vvg, dt j-jn, dt j-vvg n1 av:
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1677
so have these Honours, and Offices, and Possessions, to them that grow too hot, too confident in them, or too imperious by them.
so have these Honours, and Offices, and Possessions, to them that grow too hight, too confident in them, or too imperious by them.
av vhb d ng1, cc n2, cc n2, p-acp pno32 cst vvb av j, av j p-acp pno32, cc av j p-acp pno32.
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1678
For these Honours, and Offices, and Possessions, you have a Seal, a fair and just evidence of assurance;
For these Honours, and Offices, and Possessions, you have a Seal, a fair and just evidence of assurance;
p-acp d ng1, cc n2, cc n2, pn22 vhb dt n1, dt j cc j n1 pp-f n1;
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1679
but have they any Seal upon you, any assurance of you till to morrow? Did our blessed Saviour give day,
but have they any Seal upon you, any assurance of you till to morrow? Did our blessed Saviour give day,
cc-acp vhb pns32 d vvi p-acp pn22, d n1 pp-f pn22 c-acp p-acp n1? vdd po12 j-vvn n1 vvb n1,
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1680
or any hope of a to morrow, to that man, to whom he said, Fool, this night they fetch away thy soul? Or is there any of us, that can say, Christ said not that to him?
or any hope of a to morrow, to that man, to whom he said, Fool, this night they fetch away thy soul? Or is there any of us, that can say, christ said not that to him?
cc d n1 pp-f dt p-acp n1, p-acp d n1, p-acp ro-crq pns31 vvd, n1, d n1 pns32 vvb av po21 n1? cc vbz pc-acp d pp-f pno12, cst vmb vvi, np1 vvd xx d p-acp pno31?
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1681
But yet, a Treasure every man hath:
But yet, a Treasure every man hath:
p-acp av, dt n1 d n1 vhz:
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1682
An evil man, out of the evil Treasure of his Heart, bringeth forth that which is evil, says our Saviour: an evil man, out of the evil Treasure of his Heart, brings forth that which is evil, Says our Saviour:
dt j-jn n1, av pp-f dt j-jn n1 pp-f po31 n1, vvz av cst r-crq vbz j-jn, vvz po12 n1:
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1683
Every man hath some sin upon which his heart is set; and, Where your Heart is, there is your Treasure also.
Every man hath Some since upon which his heart is Set; and, Where your Heart is, there is your Treasure also.
d n1 vhz d n1 p-acp r-crq po31 n1 vbz vvn; cc, c-crq po22 n1 vbz, pc-acp vbz po22 n1 av.
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1684
The treasures of wickedness profit nothing, says Job; 'Tis true: But yet, Treasures of wickedness there are. The treasures of wickedness profit nothing, Says Job; It's true: But yet, Treasures of wickedness there Are.
dt n2 pp-f n1 n1 pix, vvz n1; pn31|vbz j: cc-acp av, n2 pp-f n1 pc-acp vbr.
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1685
Are there not yet Treasures of wickedness in the house of the wicked? consider the force of that word, yet; yet, though you have the power of a vigilant Prince executed by just Magistrates; are there not yet Treasures of wickedness in the house of the wicked? Consider the force of that word, yet; yet, though you have the power of a vigilant Prince executed by just Magistrates;
vbr pc-acp xx av n2 pp-f n1 p-acp dt n1 pp-f dt j? vvb dt n1 pp-f d n1, av; av, c-acp pn22 vhb dt n1 pp-f dt j n1 vvn p-acp j n2;
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1686
yet, though you have the Piety of a Religious Prince, seconded by the assiduity of a laborious Clergy;yet, though you have the Piety of a Religious Prince, seconded by the assiduity of a laborious Clergy;
av, c-acp pn22 vhb dt n1 pp-f dt j n1, vvn p-acp dt n1 pp-f dt j n1;
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1687
yet, though you have many helps, which your Fathers did, and your Neighbours do want, and have (by Gods grace) some fruits of those many helps;yet, though you have many helps, which your Father's did, and your Neighbours do want, and have (by God's grace) Some fruits of those many helps;
av, c-acp pn22 vhb d n2, r-crq po22 n2 vdd, cc po22 n2 vdb vvi, cc vhb (p-acp npg1 n1) d n2 pp-f d d n2;
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1688
yet, for all this, Are there not yet Treasures of wickedness in the house of the wicked? No? Are there not scant measures? which are an abomination to God, says the Prophet there;yet, for all this, are there not yet Treasures of wickedness in the house of the wicked? No? are there not scant measures? which Are an abomination to God, Says the Prophet there;
av, p-acp d d, vbr pc-acp xx av n2 pp-f n1 p-acp dt n1 pp-f dt j? uh-dx? vbr pc-acp xx av-j n2? r-crq vbr dt n1 p-acp np1, vvz dt n1 a-acp;
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1689
which are not onely false measures of Merchandize, but false measures of Men: for, when God sayes that, he intends all this;
which Are not only false measures of Merchandise, but false measures of Men: for, when God Says that, he intends all this;
r-crq vbr xx av-j j n2 pp-f n1, cc-acp j n2 pp-f n2: c-acp, c-crq np1 vvz cst, pns31 vvz d d;
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1690
Is there not yet supplantation in Court, and mis-representations of men? When Solomon, who understood subdordination of places which flowed from him,
Is there not yet supplantation in Court, and misrepresentations of men? When Solomon, who understood subdordination of places which flowed from him,
vbz pc-acp xx av n1 p-acp n1, cc j pp-f n2? c-crq np1, r-crq vvd n1 pp-f n2 r-crq vvd p-acp pno31,
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1691
as well as the highest, which himself possest, says, and says experimentally for his own,
as well as the highest, which himself possessed, Says, and Says experimentally for his own,
c-acp av c-acp dt js, r-crq px31 vvn, vvz, cc vvz av-j p-acp po31 d,
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1692
and prophetically for future times, If a Ruler (a man in great place) hearken to lyes, all his servants are wicked:
and prophetically for future times, If a Ruler (a man in great place) harken to lies, all his Servants Are wicked:
cc av-j p-acp j-jn n2, cs dt n1 (dt n1 p-acp j n1) vvb p-acp n2, d po31 n2 vbr j:
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1693
Are there not yet mis-representations of men in Courts? Is there not yet Oppression in the Country? A starving of men,
are there not yet misrepresentations of men in Courts? Is there not yet Oppression in the Country? A starving of men,
vbr pc-acp xx av j pp-f n2 p-acp n2? vbz pc-acp xx av n1 p-acp dt n1? dt j-vvg pp-f n2,
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1694
and pampering of dogs? A swallowing of the needy? A buying of the poor for a pair of shooes,
and pampering of Dogs? A swallowing of the needy? A buying of the poor for a pair of shoes,
cc vvg pp-f n2? dt j-vvg pp-f dt j? dt vvg pp-f dt j p-acp dt n1 pp-f n2,
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1695
and a selling to the hungry refuse corn? Is there not yet Oppression in the Country? Is there not yet Extortion in Westminster? A justifying of the wicked for a reward, and a taking away of the righteousness of the righteous from him? Is there not yet Extortion in Westminster? Is there not yet Collusion and Circumvention in the City? Would they not seem richer then they are, and a selling to the hungry refuse corn? Is there not yet Oppression in the Country? Is there not yet Extortion in Westminster? A justifying of the wicked for a reward, and a taking away of the righteousness of the righteous from him? Is there not yet Extortion in Westminster? Is there not yet Collusion and Circumvention in the city? Would they not seem Richer then they Are,
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1696
when they deal in private Bargains with one another? And would they not seem poorer then they are,
when they deal in private Bargains with one Another? And would they not seem Poorer then they Are,
c-crq pns32 vvb p-acp j n2 p-acp crd j-jn? cc vmd pns32 xx vvi jc cs pns32 vbr,
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1697
when they are call'd to contribute for the Publique? Have they not increased their riches by Trade,
when they Are called to contribute for the Public? Have they not increased their riches by Trade,
c-crq pns32 vbr vvn pc-acp vvi p-acp dt j? vhb pns32 xx vvn po32 n2 p-acp n1,
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1698
and lifted up their hearts upon the encrease of their riches? Have they not slackened their trade, and layn down upon clothes laid to pledge,
and lifted up their hearts upon the increase of their riches? Have they not slackened their trade, and lain down upon clothes laid to pledge,
cc vvd a-acp po32 n2 p-acp dt n1 pp-f po32 n2? vhb pns32 xx vvn po32 n1, cc vvn a-acp p-acp n2 vvn pc-acp vvi,
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1699
and ennobled themselves by an ignoble and lazie way of gain? Is there not yet Collusion and Circumvention in the City? Is there not yet Hypocrisie in the Church? In all parts thereof? Half preachings,
and ennobled themselves by an ignoble and lazy Way of gain? Is there not yet Collusion and Circumvention in the city? Is there not yet Hypocrisy in the Church? In all parts thereof? Half preachings,
cc vvd px32 p-acp dt j cc j n1 pp-f n1? vbz pc-acp xx av n1 cc n1 p-acp dt n1? vbz pc-acp xx av n1 p-acp dt n1? p-acp d n2 av? av-jn n2-vvg,
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1700
and half hearings? Hearings and preachings without practise? Have we not national sins of our own,
and half hearings? Hearings and preachings without practice? Have we not national Sins of our own,
cc j-jn n2-vvg? n2-vvg cc n2-vvg p-acp n1? vhb pns12 xx j n2 pp-f po12 d,
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1701
and yet exercise the nature of Islanders, in importing the Sins of forreign Parts? And though we better no forreign Commodity,
and yet exercise the nature of Islanders, in importing the Sins of foreign Parts? And though we better no foreign Commodity,
cc av vvi dt n1 pp-f n2, p-acp vvg dt n2 pp-f j n2? cc cs pns12 vvi dx j n1,
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1702
nor Manufacture that we bring in, we improve the sins of other Nations;
nor Manufacture that we bring in, we improve the Sins of other nations;
ccx n1 cst pns12 vvb p-acp, pns12 vvb dt n2 pp-f j-jn n2;
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1703
and, as a weaker Grape growing upon the Rhene, contracts a stronger nature in the Canaries; so do the sins of other Nations transplanted amongst us.
and, as a Weaker Grape growing upon the Rhene, contracts a Stronger nature in the Canaries; so do the Sins of other nations transplanted among us.
cc, c-acp dt jc n1 vvg p-acp dt np1, vvz dt jc n1 p-acp dt n2; av vdb dt n2 pp-f j-jn n2 vvn p-acp pno12.
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1704
Have we not secular sins, sins of our own age, our own time, and yet sin by precedent of former,
Have we not secular Sins, Sins of our own age, our own time, and yet sin by precedent of former,
vhb pns12 xx j n2, n2 pp-f po12 d n1, po12 d n1, cc av vvb p-acp n1 pp-f j,
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1705
as well as create precedents for future? And, not onely Silver and Gold, but Vessels of Iron and Brass, were brought into the Treasury of the Lord;
as well as create precedents for future? And, not only Silver and Gold, but Vessels of Iron and Brass, were brought into the Treasury of the Lord;
c-acp av c-acp vvi n2 p-acp j-jn? np1, xx av-j n1 cc n1, p-acp n2 pp-f n1 cc n1, vbdr vvn p-acp dt n1 pp-f dt n1;
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1706
not onely the glorious sins of high places, and National sins, and secular sins; But the wretchedest Begger in the street, contributes to this Treasure, the Treasure of sin;
not only the glorious Sins of high places, and National Sins, and secular Sins; But the wretchedest Beggar in the street, contributes to this Treasure, the Treasure of since;
xx av-j dt j n2 pp-f j n2, cc j n2, cc j n2; cc-acp dt js n1 p-acp dt n1, vvz p-acp d n1, dt n1 pp-f n1;
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1707
and to this mischievous use, to encrease this Treasure, the Treasure of sin, is a Subsidy man.
and to this mischievous use, to increase this Treasure, the Treasure of since, is a Subsidy man.
cc p-acp d j n1, pc-acp vvi d n1, dt n1 pp-f n1, vbz dt n1 n1.
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1708
He begs in Jesus Name, and for Gods sake; and in the same Name, curses him that does not give.
He begs in jesus Name, and for God's sake; and in the same Name, curses him that does not give.
pns31 vvz p-acp np1 n1, cc p-acp npg1 n1; cc p-acp dt d n1, vvz pno31 cst vdz xx vvi.
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1709
He counterfeits a lameness, or he loves his lameness, and would not be cur'd;
He counterfeits a lameness, or he loves his lameness, and would not be cured;
pns31 vvz dt n1, cc pns31 vvz po31 n1, cc vmd xx vbi vvn;
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1710
for, his lameness is his Stock, it is his Demean, it is (as they call their Occupations in the City) his Mystery.
for, his lameness is his Stock, it is his Demean, it is (as they call their Occupations in the city) his Mystery.
p-acp, po31 n1 vbz po31 n1, pn31 vbz po31 n1, pn31 vbz (c-acp pns32 vvb po32 n2 p-acp dt n1) po31 n1.
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1711
Are there not yet Treasures of wickedness in the house of the wicked, when even they, who have no Houses, are there not yet Treasures of wickedness in the house of the wicked, when even they, who have no Houses,
vbr pc-acp xx av n2 pp-f n1 p-acp dt n1 pp-f dt j, c-crq av pns32, r-crq vhb dx n2,
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1712
but lie in the Streets, have these Treasures? There are:
but lie in the Streets, have these Treasures? There Are:
cc-acp vvb p-acp dt n2, vhb d n2? pc-acp vbr:
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1713
And then, as the nature of Treasure is to multiply, so does this Treasure, this Treasure of sin;
And then, as the nature of Treasure is to multiply, so does this Treasure, this Treasure of since;
cc av, c-acp dt n1 pp-f n1 vbz pc-acp vvi, av vdz d n1, d n1 pp-f n1;
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1714
It produces another Treasure, Thesaurizamus iram, We treasure up unto our selves wrath against the day of wrath:
It produces Another Treasure, Thesaurizamus iram, We treasure up unto our selves wrath against the day of wrath:
pn31 vvz j-jn n1, fw-la fw-la, pns12 vvb a-acp p-acp po12 n2 n1 p-acp dt n1 pp-f n1:
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1715
for, it is of the sins of the people that God speaks, when he says, Is not this laid up in store with me, for, it is of the Sins of the people that God speaks, when he Says, Is not this laid up in store with me,
p-acp, pn31 vbz pp-f dt n2 pp-f dt n1 cst np1 vvz, c-crq pns31 vvz, vbz xx d vvn a-acp p-acp n1 p-acp pno11,
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1716
and sealed up amongst my treasures? He treasures up the sins of the disobedient: But where? In the Treasury of his judgements.and sealed up among my treasures? He treasures up the Sins of the disobedient: But where? In the Treasury of his Judgments.
cc vvd a-acp p-acp po11 n2? pns31 n2 a-acp dt n2 pp-f dt j: cc-acp q-crq? p-acp dt n1 pp-f po31 n2.
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1717
And then, that Treasury he opens against us in this world, his Treasures of Snow, and Treasures of Hail, that is, Unseasonableness of Weather, Barrenness and Famine;
And then, that Treasury he Opens against us in this world, his Treasures of Snow, and Treasures of Hail, that is, Unseasonableness of Weather, barrenness and Famine;
cc av, cst n1 pns31 vvz p-acp pno12 p-acp d n1, po31 n2 pp-f n1, cc n2 pp-f n1, cst vbz, n1 pp-f n1, n1 cc n1;
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1718
and he bringeth his winds out of his Treasury, contrary winds, or storms and tempests, to disappoint our purposes;
and he brings his winds out of his Treasury, contrary winds, or storms and tempests, to disappoint our Purposes;
cc pns31 vvz po31 n2 av pp-f po31 n1, j-jn n2, cc n2 cc n2, pc-acp vvi po12 n2;
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1719
and, as he saies to Cyrus, I will give thee (even thee Cyrus, though God car'd not for Cyrus, otherwise then as he had made Cyrus his scourge) I will give thee the Treasures of darkness, and, as he Says to Cyrus, I will give thee (even thee Cyrus, though God cared not for Cyrus, otherwise then as he had made Cyrus his scourge) I will give thee the Treasures of darkness,
cc, c-acp pns31 vvz p-acp np1, pns11 vmb vvi pno21 (vvi pno21 np1, cs np1 vvd xx p-acp np1, av av c-acp pns31 vhd vvn np1 po31 n1) pns11 vmb vvi pno21 dt n2 pp-f n1,
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1720
and the hidden Treasures of secret places. and the hidden Treasures of secret places.
cc dt j-vvn n2 pp-f j-jn n2.
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1721
God will enable Enemies (though he loves not those Enemies) to afflict that people that love not him.
God will enable Enemies (though he loves not those Enemies) to afflict that people that love not him.
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1722
And these, War, and Dearth, and Sickness, are the Weapons of Gods displeasure; and these he pours out of his Treasury, in this world.
And these, War, and Dearth, and Sickness, Are the Weapons of God's displeasure; and these he pours out of his Treasury, in this world.
cc d, n1, cc n1, cc n1, vbr dt n2 pp-f npg1 n1; cc d pns31 vvz av pp-f po31 n1, p-acp d n1.
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1723
But then, for the world to come, He shall open his treasury, (for, whatsoever mov'd our Translators to render that word, Armory, and not Treasury, in that place,
But then, for the world to come, He shall open his treasury, (for, whatsoever moved our Translators to render that word, Armoury, and not Treasury, in that place,
p-acp av, p-acp dt n1 pc-acp vvi, pns31 vmb vvi po31 n1, (c-acp, r-crq vvn po12 n2 pc-acp vvi d n1, n1, cc xx n1, p-acp d n1,
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1724
yet evidently it is Treasury, and in that very word, Otzar, which they translate Treasury, in all those places of Job, and David, and Isaiah, which we mentioned before,
yet evidently it is Treasury, and in that very word, Otzar, which they translate Treasury, in all those places of Job, and David, and Isaiah, which we mentioned before,
av av-j pn31 vbz n1, cc p-acp d j n1, np1, r-crq pns32 vvb n1, p-acp d d n2 pp-f np1, cc np1, cc np1, r-crq pns12 vvd a-acp,
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1725
and in all other places) He shall open that Treasury, (says that Prophet) and bring forth the weapons, not as before, of Displeasure, but in a far heavier word, the weapons of his Indignation.
and in all other places) He shall open that Treasury, (Says that Prophet) and bring forth the weapons, not as before, of Displeasure, but in a Far Heavier word, the weapons of his Indignation.
cc p-acp d j-jn n2) pns31 vmb vvi d n1, (vvz d n1) cc vvi av dt n2, xx a-acp a-acp, pp-f n1, p-acp p-acp dt av-j jc n1, dt n2 pp-f po31 n1.
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1726
And, in the Bowels and Treasury of his Mercy, let me beseech you, not to call the denouncing of Gods Indignation, a Satyr of a Poet,
And, in the Bowels and Treasury of his Mercy, let me beseech you, not to call the denouncing of God's Indignation, a Satyr of a Poet,
cc, p-acp dt n2 cc n1 pp-f po31 n1, vvb pno11 vvb pn22, xx pc-acp vvi dt vvg pp-f npg1 n1, dt n1 pp-f dt n1,
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1727
or an Invective of an Orator: As Solomon says, There is a time for all things;
or an Invective of an Orator: As Solomon Says, There is a time for all things;
cc dt n1 pp-f dt n1: c-acp np1 vvz, a-acp vbz dt n1 p-acp d n2;
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1728
there is a time for Consternation of Presumptuous Hearts, as well as for Redintegration of Broken Hearts;
there is a time for Consternation of Presumptuous Hearts, as well as for Redintegration of Broken Hearts;
a-acp vbz dt n1 p-acp n1 pp-f j n2, c-acp av c-acp p-acp n1 pp-f j-vvn n2;
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1729
and the time for that, is this time of Mortification, which we enter into, now.
and the time for that, is this time of Mortification, which we enter into, now.
cc dt n1 p-acp d, vbz d n1 pp-f n1, r-crq pns12 vvb p-acp, av.
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1730
Now therefore, let me have leave to say, That the Indignation of God is such a thing,
Now Therefore, let me have leave to say, That the Indignation of God is such a thing,
av av, vvb pno11 vhi n1 pc-acp vvi, cst dt n1 pp-f np1 vbz d dt n1,
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1731
as a man would be affraid to think he can express it, affraid to think he does know it:
as a man would be afraid to think he can express it, afraid to think he does know it:
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1732
for the knowledge of the Indignation of God, implies the sense and feeling thereof: all knowledge of that, is experimental;
for the knowledge of the Indignation of God, Implies the sense and feeling thereof: all knowledge of that, is experimental;
c-acp dt n1 pp-f dt n1 pp-f np1, vvz dt n1 cc vvg av: d n1 pp-f d, vbz j;
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1733
and that's a woful way, and a miserable acquisition, and purchase of knowledge. To re-collect, Treasure is Provision for the future: No worldly thing is so; there is no certain future:
and that's a woeful Way, and a miserable acquisition, and purchase of knowledge. To recollect, Treasure is Provision for the future: No worldly thing is so; there is no certain future:
cc d|vbz dt j n1, cc dt j n1, cc n1 pp-f n1. p-acp j, n1 vbz n1 p-acp dt j-jn: uh-dx j n1 vbz av; pc-acp vbz dx j j-jn:
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1734
for the things of this world pass from us; we pass from them; the world it self passes away to nothing.
for the things of this world pass from us; we pass from them; the world it self passes away to nothing.
c-acp dt n2 pp-f d n1 vvi p-acp pno12; pns12 vvb p-acp pno32; dt n1 pn31 n1 vvz av p-acp pix.
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1735
Yet a way we have found to make a treasure, a treasure of sin; and we teach God thrift and providence:
Yet a Way we have found to make a treasure, a treasure of since; and we teach God thrift and providence:
av dt n1 pns12 vhb vvn pc-acp vvi dt n1, dt n1 pp-f n1; cc pns12 vvb np1 n1 cc n1:
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1736
for, when we arm, God arms too; when we make a treasure, God makes a treasure too;
for, when we arm, God arms too; when we make a treasure, God makes a treasure too;
c-acp, c-crq pns12 vvb, np1 n2 av; c-crq pns12 vvb dt n1, np1 vvz dt n1 av;
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1737
a treasure furnished with Weapons of Displeasure for this World, and Weapons of Indignation for the World to come.
a treasure furnished with Weapons of Displeasure for this World, and Weapons of Indignation for the World to come.
dt n1 vvn p-acp n2 pp-f n1 p-acp d n1, cc n2 pp-f n1 p-acp dt n1 pc-acp vvi.
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1738
But then, As an evil man, out of the evil treasure of his heart, bringeth forth that which is evil;
But then, As an evil man, out of the evil treasure of his heart, brings forth that which is evil;
p-acp av, p-acp dt j-jn n1, av pp-f dt j-jn n1 pp-f po31 n1, vvz av cst r-crq vbz j-jn;
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1739
so, (says our Saviour) the good man, out of the good treasure of his heart, bringeth forth that which is good: so, (Says our Saviour) the good man, out of the good treasure of his heart, brings forth that which is good:
av, (vvz po12 n1) dt j n1, av pp-f dt j n1 pp-f po31 n1, vvz av cst r-crq vbz j:
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1740
Which is the last stroke that makes up Pythagoras his Symbolical Letter, that Horn, that Beam thereof, which lies on the right hand;
Which is the last stroke that makes up Pythagoras his Symbolical letter, that Horn, that Beam thereof, which lies on the right hand;
r-crq vbz dt ord n1 cst vvz a-acp npg1 po31 j n1, cst n1, cst n1 av, r-crq vvz p-acp dt j-jn n1;
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1741
a narrower way, but to a better Land; thorow Straights; 'tis true;
a narrower Way, but to a better Land; thorough Straights; it's true;
dt jc n1, cc-acp p-acp dt jc n1; p-acp n2; pn31|vbz j;
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1742
but to the Pacifique Sea, The consideration of the treasure of the Godly Man in this VVorld,
but to the Pacific Sea, The consideration of the treasure of the Godly Man in this World,
cc-acp p-acp dt j n1, dt n1 pp-f dt n1 pp-f dt j n1 p-acp d n1,
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1743
and Gods treasure towards him, both in this, and the next.
and God's treasure towards him, both in this, and the next.
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1744
Things dedicated to God, are call'd often, The treasures of God; Thesauri Dei, and Thesauri sanctorum Dei: the treasures of God,
Things dedicated to God, Are called often, The treasures of God; Thesauri Dei, and Thesauri sanctorum Dei: the treasures of God,
n2 vvn p-acp np1, vbr vvn av, dt n2 pp-f np1; fw-la fw-la, cc fw-la fw-la fw-la: dt n2 pp-f np1,
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1745
and the treasures of the servants of God, are, in the Scriptures, the same thing; and so a man may rob Gods treasury, in robbing an Hospital.
and the treasures of the Servants of God, Are, in the Scriptures, the same thing; and so a man may rob God's treasury, in robbing an Hospital.
cc dt n2 pp-f dt n2 pp-f np1, vbr, p-acp dt n2, dt d n1; cc av dt n1 vmb vvi npg1 n1, p-acp vvg dt n1.
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1746
Now, though to give a Talent, or to give a Jewel, or to give a considerable proportion of Plate, be an addition to a treasury;
Now, though to give a Talon, or to give a Jewel, or to give a considerable proportion of Plate, be an addition to a treasury;
av, cs pc-acp vvi dt n1, cc pc-acp vvi dt n1, cc pc-acp vvi dt j n1 pp-f n1, vbb dt n1 p-acp dt n1;
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1747
yet to give a treasury to a treasury, is a more precious, and a more acceptable present;
yet to give a treasury to a treasury, is a more precious, and a more acceptable present;
av pc-acp vvi dt n1 p-acp dt n1, vbz dt av-dc j, cc dt av-dc j n1;
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1748
as to give a Library to a Library, is more then to give the works of any one Author.
as to give a Library to a Library, is more then to give the works of any one Author.
c-acp pc-acp vvi dt n1 p-acp dt n1, vbz av-dc cs pc-acp vvi dt n2 pp-f d crd n1.
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1749
A godly man is a Library in himself, a treasury in himself, and therefore fittest to be dedicated and appropriated to God.
A godly man is a Library in himself, a treasury in himself, and Therefore Fittest to be dedicated and appropriated to God.
dt j n1 vbz dt n1 p-acp px31, dt n1 p-acp px31, cc av js pc-acp vbi vvn cc vvn p-acp np1.
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1750
Invest thy self therefore with this treasure of Godliness:
Invest thy self Therefore with this treasure of Godliness:
vvb po21 n1 av p-acp d n1 pp-f n1:
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1751
VVhat is Godliness? Take it in the whole compass thereof, and Godliness is nothing but the fear of God:
What is Godliness? Take it in the Whole compass thereof, and Godliness is nothing but the Fear of God:
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1752
for, he that says in his first Chapter, Initium sapientiae, The fear of God is the beginning of wisdom;
for, he that Says in his First Chapter, Initium sapientiae, The Fear of God is the beginning of Wisdom;
c-acp, pns31 cst vvz p-acp po31 ord n1, np1 fw-la, dt n1 pp-f np1 vbz dt n1 pp-f n1;
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1753
says also, in the 22. Finis Modestiae, The fear of God is the end of modesty; the end of humility:
Says also, in the 22. Finis Modestiae, The Fear of God is the end of modesty; the end of humility:
vvz av, p-acp dt crd np1 np1, dt n1 pp-f np1 vbz dt n1 pp-f n1; dt n1 pp-f n1:
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1754
No man is bound to direct himself to any lower humiliation, then to the fear of God.
No man is bound to Direct himself to any lower humiliation, then to the Fear of God.
dx n1 vbz vvn pc-acp vvi px31 p-acp d jc n1, av p-acp dt n1 pp-f np1.
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1755
When God promised good Ezekias all those Blessings, Wisdome, and Knowledge, and Stability, and Strength of Salvation;
When God promised good Ezekias all those Blessings, Wisdom, and Knowledge, and Stability, and Strength of Salvation;
c-crq np1 vvd j npg1 d d n2, n1, cc n1, cc n1, cc n1 pp-f n1;
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1756
that that was to defray him, and carry him through all, was this, The fear of the Lord shall be his treasure.
that that was to defray him, and carry him through all, was this, The Fear of the Lord shall be his treasure.
cst d vbds pc-acp vvi pno31, cc vvi pno31 p-acp d, vbds d, dt n1 pp-f dt n1 vmb vbi po31 n1.
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1757
And therefore, Thesaurizate vobis fundamentum, Lay up in store for your selves a good foundation against the time to come. And Therefore, Thesaurizate vobis fundamentum, Lay up in store for your selves a good Foundation against the time to come.
cc av, vvn fw-la fw-la, vvb a-acp p-acp n1 p-acp po22 n2 dt j n1 p-acp dt n1 pc-acp vvi.
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1758
Do all in the fear of God: In all warlike preparations, remember the Lord of Hosts, and fear him;
Do all in the Fear of God: In all warlike preparations, Remember the Lord of Hosts, and Fear him;
vdb d p-acp dt n1 pp-f np1: p-acp d j n2, vvb dt n1 pp-f n2, cc vvb pno31;
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1759
In all Treaties of Peace, remember the Prince of Peace, and fear him; In all Consultations, remember the Angel of the great Council, and fear him:
In all Treaties of Peace, Remember the Prince of Peace, and Fear him; In all Consultations, Remember the Angel of the great Council, and Fear him:
p-acp d n2 pp-f n1, vvb dt n1 pp-f n1, cc vvb pno31; p-acp d n2, vvb dt n1 pp-f dt j n1, cc vvb pno31:
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1760
fear God as much at Noon, as at Midnight; as much in the Glory and Splendour of his Sun-shine, as in his darkest Eclipses:
Fear God as much At Noon, as At Midnight; as much in the Glory and Splendour of his Sunshine, as in his Darkest Eclipses:
vvb np1 p-acp d p-acp n1, c-acp p-acp n1; c-acp d p-acp dt n1 cc n1 pp-f po31 n1, c-acp p-acp po31 js n2:
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1761
fear God as much in thy Prosperity, as in thine Adversity; as much in thy Preferment, as in thy Disgrace.
Fear God as much in thy Prosperity, as in thine Adversity; as much in thy Preferment, as in thy Disgrace.
vvb np1 p-acp d p-acp po21 n1, c-acp p-acp po21 n1; c-acp d p-acp po21 n1, c-acp p-acp po21 n1.
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1762
Lay up a thousand pound to day, in comforting that oppressed soul that sues; and lay up ten thousand pound to morrow, in paring his Nails that oppresses:
Lay up a thousand pound to day, in comforting that oppressed soul that sues; and lay up ten thousand pound to morrow, in paring his Nails that Oppresses:
n1 a-acp dt crd n1 p-acp n1, p-acp vvg cst j-vvn n1 cst vvz; cc vvb a-acp crd crd n1 p-acp n1, p-acp n-vvg png31 n2 cst vvz:
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1763
Lay up a million one day, in taking Gods Cause to heart; and lay up ten millions next day, in taking Gods Cause in hand.
Lay up a million one day, in taking God's Cause to heart; and lay up ten millions next day, in taking God's Cause in hand.
vvb a-acp dt crd crd n1, p-acp vvg n2 vvb p-acp n1; cc vvb a-acp crd crd ord n1, p-acp vvg n2 vvb p-acp n1.
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1764
Let every soul lay up a peny now, in resisting a small temptation; and a shilling anon, in resisting a greater;
Let every soul lay up a penny now, in resisting a small temptation; and a shilling anon, in resisting a greater;
vvb d n1 vvd a-acp dt n1 av, p-acp vvg dt j n1; cc dt n1 av, p-acp vvg dt jc;
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1765
and it will grow to be a treasure, a treasure of Talents, of so many Talents,
and it will grow to be a treasure, a treasure of Talents, of so many Talents,
cc pn31 vmb vvi pc-acp vbi dt n1, dt n1 pp-f n2, pp-f av d n2,
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1766
as that the poorest soul in the Congregation, would not change treasure with any Plate-Fleet,
as that the Poorest soul in the Congregation, would not change treasure with any Plate-Fleet,
c-acp cst dt js n1 p-acp dt n1, vmd xx vvi n1 p-acp d n1,
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Page 72
1767
nor Terra-firma Fleet, nor with those three thousand millions, which (though it be perchance a greater sum then is upon the face of Europe, at this day,
nor Terra-firma Fleet, nor with those three thousand millions, which (though it be perchance a greater sum then is upon the face of Europe, At this day,
ccx j n1, ccx p-acp d crd crd crd, r-crq (cs pn31 vbb av dt jc n1 cs vbz p-acp dt n1 pp-f np1, p-acp d n1,
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Page 72
1768
after a hundred years embowelling of the earth for treasure) David is said to have left for the treasure of the Temple, onely to be laid up in the Treasury thereof, when it was built:
After a hundred Years emboweling of the earth for treasure) David is said to have left for the treasure of the Temple, only to be laid up in the Treasury thereof, when it was built:
p-acp dt crd n2 vvg pp-f dt n1 p-acp n1) np1 vbz vvn pc-acp vhi vvn p-acp dt n1 pp-f dt n1, av-j pc-acp vbi vvn a-acp p-acp dt n1 av, c-crq pn31 vbds vvn:
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71
Page 72
1769
for, the charge of the building thereof, was otherwise defray'd. Let your Conversation be in heaven:
for, the charge of the building thereof, was otherwise defrayed. Let your Conversation be in heaven:
c-acp, dt n1 pp-f dt n-vvg av, vbds av vvn. vvb po22 n1 vbb p-acp n1:
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71
Page 72
1770
Cannot you get thither? You may see, as S. John did, Heaven come down to you: Heaven is here;
Cannot you get thither? You may see, as S. John did, Heaven come down to you: Heaven is Here;
vmbx pn22 vvi av? pn22 vmb vvi, c-acp np1 np1 vdd, n1 vvb a-acp p-acp pn22: n1 vbz av;
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1771
here in Gods Church, in his Word, in his Sacraments, in his Ordinances;
Here in God's Church, in his Word, in his Sacraments, in his Ordinances;
av p-acp ng1 n1, p-acp po31 n1, p-acp po31 n2, p-acp po31 n2;
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Page 72
1772
set thy heart upon them, The Promises of the Gospel, The Seals of Reconciliation, and thou hast that treasure which is thy Viaticum, for thy Transmigration out of this VVorld,
Set thy heart upon them, The Promises of the Gospel, The Seals of Reconciliation, and thou hast that treasure which is thy Viaticum, for thy Transmigration out of this World,
vvb po21 n1 p-acp pno32, dt vvz pp-f dt n1, dt n2 pp-f n1, cc pns21 vh2 d n1 r-crq vbz po21 np1, p-acp po21 n1 av pp-f d n1,
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71
Page 72
1773
and thy Bill of Exchange for the VVorld thou goest to.
and thy Bill of Exchange for the World thou goest to.
cc po21 n1 pp-f n1 p-acp dt n1 pns21 vv2 p-acp.
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Page 72
1774
For, as the wicked make themselves a treasure of sin and vanity, and then God opens upon them a treasure of his Displeasure here, and his Indignation hereafter:
For, as the wicked make themselves a treasure of since and vanity, and then God Opens upon them a treasure of his Displeasure Here, and his Indignation hereafter:
p-acp, c-acp dt j n1 px32 dt n1 pp-f n1 cc n1, cc av np1 vvz p-acp pno32 dt n1 pp-f po31 n1 av, cc po31 n1 av:
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71
Page 72
1775
So the Godly make themselves a treasure of the fear of God, and he opens unto them a treasure of Grace and Peace here,
So the Godly make themselves a treasure of the Fear of God, and he Opens unto them a treasure of Grace and Peace Here,
av dt j n1 px32 dt n1 pp-f dt n1 pp-f np1, cc pns31 vvz p-acp pno32 dt n1 pp-f n1 cc n1 av,
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1776
and a treasure of Joy and Glory hereafter.
and a treasure of Joy and Glory hereafter.
cc dt n1 pp-f n1 cc n1 av.
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71
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1777
And when of each of these treasures, Here, and Hereafter, I shall have said one word, I have done.
And when of each of these treasures, Here, and Hereafter, I shall have said one word, I have done.
cc q-crq pp-f d pp-f d n2, av, cc av, pns11 vmb vhi vvn crd n1, pns11 vhb vdn.
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1778
We have treasure, though in earthen Vessels, says the Apostle. We have; that is, We have already the treasure of Grace, and Peace, and Faith, and Justification, and Sanctification: We have treasure, though in earthen Vessels, Says the Apostle. We have; that is, We have already the treasure of Grace, and Peace, and Faith, and Justification, and Sanctification:
pns12 vhb n1, cs p-acp j n2, vvz dt n1. pns12 vhb; cst vbz, pns12 vhb av dt n1 pp-f n1, cc n1, cc n1, cc n1, cc n1:
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72
Page 72
1779
But yet, in earthen Vessels, in Vessels that may be broken;
But yet, in earthen Vessels, in Vessels that may be broken;
cc-acp av, p-acp j n2, p-acp n2 cst vmb vbi vvn;
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Page 72
1780
Peace that may be interrupted, Grace that may be resisted, Faith that may be enfeebled, Justification that may be suspected,
Peace that may be interrupted, Grace that may be resisted, Faith that may be enfeebled, Justification that may be suspected,
n1 cst vmb vbi vvn, vvb cst vmb vbi vvn, n1 cst vmb vbi vvn, n1 cst vmb vbi vvn,
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1781
and Sanctification that may be blemished. But we look for more; for Joy, and Glory;
and Sanctification that may be blemished. But we look for more; for Joy, and Glory;
cc n1 cst vmb vbi vvn. cc-acp pns12 vvb p-acp av-dc; p-acp n1, cc n1;
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Page 73
1782
for such a Justification, and such a Sanctification, as shall be seal'd, and riveted in a Glorification.
for such a Justification, and such a Sanctification, as shall be sealed, and riveted in a Glorification.
p-acp d dt n1, cc d dt n1, c-acp vmb vbi vvd, cc vvn p-acp dt n1.
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72
Page 73
1783
Manna putrified if it were kept by any man, but a day; but in the Ark, it never putrified.
Manna Putrified if it were kept by any man, but a day; but in the Ark, it never Putrified.
n1 vvn cs pn31 vbdr vvn p-acp d n1, cc-acp dt n1; cc-acp p-acp dt n1, pn31 av-x vvd.
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72
Page 73
1784
That treasure, which is as Manna from Heaven, Grace, and Peace, yet, here, hath a brackish taste:
That treasure, which is as Manna from Heaven, Grace, and Peace, yet, Here, hath a brackish taste:
cst n1, r-crq vbz p-acp n1 p-acp n1, n1, cc n1, av, av, vhz dt j n1:
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72
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1785
when Grace, and Peace, shall become Joy and Glory in Heaven, there it will be sincere.
when Grace, and Peace, shall become Joy and Glory in Heaven, there it will be sincere.
c-crq n1, cc n1, vmb vvi n1 cc n1 p-acp n1, a-acp pn31 vmb vbi j.
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Page 73
1786
Sordescit quod inferiori miscetur naturae, etsi in suo genere non sordidetur: Sordescit quod inferiori miscetur naturae, Though in Sue genere non sordidetur:
fw-la fw-la fw-la fw-la fw-la, n1 p-acp fw-la fw-la fw-la fw-la:
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Page 73
1787
Though in the nature thereof, that with which a purer Metal is mix'd, be not base;
Though in the nature thereof, that with which a Purer Metal is mixed, be not base;
cs p-acp dt n1 av, cst p-acp r-crq dt jc n1 vbz vvn, vbb xx j;
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72
Page 73
1788
yet, it abases the purer Metal. He puts his Example in Silver and Gold; Though Silver be a precious Metal, yet it abases Gold.
yet, it abases the Purer Metal. He puts his Exampl in Silver and Gold; Though Silver be a precious Metal, yet it abases Gold.
av, pn31 vvz dt jc n1. pns31 vvz po31 n1 p-acp n1 cc n1; cs n1 vbb dt j n1, av pn31 vvz n1.
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72
Page 73
1789
Grace, and Peace, and Faith, are precious parts of our Treasure here;
Grace, and Peace, and Faith, Are precious parts of our Treasure Here;
n1, cc n1, cc n1, vbr j n2 pp-f po12 n1 av;
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Page 73
1790
yet, if we mingle them, that is, compare them with the Joys, and Glory of Heaven;
yet, if we mingle them, that is, compare them with the Joys, and Glory of Heaven;
av, cs pns12 vvb pno32, cst vbz, vvb pno32 p-acp dt n2, cc n1 pp-f n1;
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72
Page 73
1791
if we come to think, That our Grace, and Peace, and Faith here, can no more be lost,
if we come to think, That our Grace, and Peace, and Faith Here, can no more be lost,
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1792
then our Joy and Glory there; we abase, and over-allay those Joys, and that Glory. The Kingdom of Heaven is like to a Treasure, says our Saviour.
then our Joy and Glory there; we abase, and over-allay those Joys, and that Glory. The Kingdom of Heaven is like to a Treasure, Says our Saviour.
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72
Page 73
1793
But is that all? Is any Treasure like unto it? None: But is that all? Is any Treasure like unto it? None:
cc-acp vbz d d? vbz d n1 av-j p-acp pn31? pix:
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72
Page 73
1794
For, (to end where we begun) Treasure is Depositum in Crastinum, Provision for to morrow.
For, (to end where we begun) Treasure is Depositum in Tomorrow, Provision for to morrow.
c-acp, (pc-acp vvi c-crq pns12 vvn) n1 vbz fw-la p-acp np1, n1 p-acp p-acp n1.
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Page 73
1795
The treasure of the worldly man is not so; He is not sure of any thing to morrow.
The treasure of the worldly man is not so; He is not sure of any thing to morrow.
dt n1 pp-f dt j n1 vbz xx av; pns31 vbz xx j pp-f d n1 p-acp n1.
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Page 73
1796
Nay, the treasure of the Godly man is not so in this world;
Nay, the treasure of the Godly man is not so in this world;
uh-x, dt n1 pp-f dt j n1 vbz xx av p-acp d n1;
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72
Page 73
1797
He is not sure, that this dayes Grace, and Peace, and Faith, shall be his to morrow.
He is not sure, that this days Grace, and Peace, and Faith, shall be his to morrow.
pns31 vbz xx j, cst d ng1 n1, cc n1, cc n1, vmb vbi po31 p-acp n1.
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72
Page 73
1798
When I have Joy and Glory in Heaven, I shall be sure of that, to morrow.
When I have Joy and Glory in Heaven, I shall be sure of that, to morrow.
c-crq pns11 vhb n1 cc n1 p-acp n1, pns11 vmb vbi j pp-f d, p-acp n1.
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72
Page 73
1799
And that's a term long enough: for, before a to morrow, there must be a night;
And that's a term long enough: for, before a to morrow, there must be a night;
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Page 73
1800
And shall there ever be a night in Heaven? No more then day in Hell.
And shall there ever be a night in Heaven? No more then day in Hell.
cc vmb a-acp av vbi dt n1 p-acp n1? av-dx dc cs n1 p-acp n1.
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1801
There shall be no Sun in Heaven; therefore no danger of a Sun-set. There shall be no Sun in Heaven; Therefore no danger of a Sunset.
a-acp vmb vbi dx n1 p-acp n1; av dx n1 pp-f dt n1.
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Page 73
1802
And for the treasure it self, when the Holy Ghost hath told us, That the Walls and Streets of the City are pure Gold, That the Foundations thereof are all precious Stones,
And for the treasure it self, when the Holy Ghost hath told us, That the Walls and Streets of the city Are pure Gold, That the Foundations thereof Are all precious Stones,
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1803
and every Gate of an intire Pearl;
and every Gate of an entire Pearl;
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1804
what hath the Holy Ghost himself left to denote unto us, what the treasure it self within is? The Treasure it self, is the Holy Ghost himself, and Joy in him.
what hath the Holy Ghost himself left to denote unto us, what the treasure it self within is? The Treasure it self, is the Holy Ghost himself, and Joy in him.
r-crq vhz dt j n1 px31 vvd pc-acp vvi p-acp pno12, r-crq dt n1 pn31 n1 a-acp vbz? dt n1 pn31 n1, vbz dt j n1 px31, cc n1 p-acp pno31.
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1805
As the Holy Ghost proceeds from Father and Son, but I know not how; so there shall something proceed from Father, Son, and Holy Ghost, and fall upon me, but I know not what.
As the Holy Ghost proceeds from Father and Son, but I know not how; so there shall something proceed from Father, Son, and Holy Ghost, and fallen upon me, but I know not what.
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1806
Nay, not fall upon me neither; but enwrap me, embrace me:
Nay, not fallen upon me neither; but enwrap me, embrace me:
uh-x, xx vvi p-acp pno11 d; cc-acp vvi pno11, vvb pno11:
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Page 73
1807
for, I shall not be below them, so as that I shall not to be upon the same seat with the Son, at the right hand of the Father, in the Union of the Holy Ghost: Rectified by the Power of the Father, and feel no weakness;
for, I shall not be below them, so as that I shall not to be upon the same seat with the Son, At the right hand of the Father, in the union of the Holy Ghost: Rectified by the Power of the Father, and feel no weakness;
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1808
Enlightned by the Wisdom of the Son, and feel no scruple; Established by the Joy of the Holy Ghost, and feel no jealousie.
Enlightened by the Wisdom of the Son, and feel no scruple; Established by the Joy of the Holy Ghost, and feel no jealousy.
vvn p-acp dt n1 pp-f dt n1, cc vvb dx n1; vvn p-acp dt n1 pp-f dt j n1, cc vvb dx n1.
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1809
Where I shall finde the Fathers of the first Age, dead five thousand years before me;
Where I shall find the Father's of the First Age, dead five thousand Years before me;
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1810
and they shall not be able to say they were there a minute before me. and they shall not be able to say they were there a minute before me.
cc pns32 vmb xx vbi j pc-acp vvi pns32 vbdr a-acp dt n1 p-acp pno11.
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1811
Where I shall finde the blessed and glorious Martyrs, who went not per viam lacteam, but per viam sanguineam; not by the milky way of an Innocent Life,
Where I shall find the blessed and glorious Martyrs, who went not per viam lacteam, but per viam sanguineam; not by the milky Way of an Innocent Life,
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1812
but by the bloody way of a Violent Death;
but by the bloody Way of a Violent Death;
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1813
and they shall not contend with me for precedency in their own Right, or say, VVe came in by Purchase, and you but by Pardon.
and they shall not contend with me for precedency in their own Right, or say, We Come in by Purchase, and you but by Pardon.
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1814
VVhere I shall finde the Virgins, and not be despised by them, for not being so;
Where I shall find the Virgins, and not be despised by them, for not being so;
c-crq pns11 vmb vvi dt n2, cc xx vbi vvn p-acp pno32, c-acp xx vbg av;
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1815
but hear that Redintegration, which I shall receive in Christ Jesus, call'd Virginity, and Intireness. VVhere all tears shall be wip'd from mine Eyes;
but hear that Redintegration, which I shall receive in christ jesus, called Virginity, and Entireness. Where all tears shall be wiped from mine Eyes;
cc-acp vvb d n1, r-crq pns11 vmb vvi p-acp np1 np1, vvd n1, cc n1. c-crq d n2 vmb vbi vvn p-acp po11 n2;
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1816
not onely tears of Compunction for my self, and tears of Compassion for others; but even tears of Joy, too:
not only tears of Compunction for my self, and tears of Compassion for Others; but even tears of Joy, too:
xx av-j n2 pp-f n1 p-acp po11 n1, cc n2 pp-f n1 p-acp n2-jn; cc-acp av n2 pp-f n1, av:
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1817
for, there shall be no sudden joy, no joy unexperienced there; There I shall have all joys, altogether, always.
for, there shall be no sudden joy, no joy unexperienced there; There I shall have all Joys, altogether, always.
c-acp, pc-acp vmb vbi dx j n1, dx n1 j-vvn-u a-acp; a-acp pns11 vmb vhi d n2, av, av.
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1818
There Abraham shall not be gladder of his own Salvation, then of mine; nor I surer of the Everlastingness of my God, then of my Everlastingness in Him.
There Abraham shall not be gladder of his own Salvation, then of mine; nor I Surer of the Everlastingness of my God, then of my Everlastingness in Him.
a-acp np1 vmb xx vbi jc pp-f po31 d n1, av pp-f png11; ccx pns11 jc pp-f dt n1 pp-f po11 n1, av pp-f po11 n1 p-acp pno31.
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1819
This is that Treasure, of which the God of this Treasure, give us those Spangles;
This is that Treasure, of which the God of this Treasure, give us those Spangle's;
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1820
and that single Money, which this Mint can coin, this VVorld can receive, that is, Prosperity,
and that single Money, which this Mint can coin, this World can receive, that is, Prosperity,
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1821
and a good use thereof, in worldly things; and Grace, and Peace, and Faith, in spiritual.
and a good use thereof, in worldly things; and Grace, and Peace, and Faith, in spiritual.
cc dt j n1 av, p-acp j n2; cc n1, cc n1, cc n1, p-acp j.
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1822
And then reserve for us the Exaltation of this Treasure, in the Joy and Glory of Heaven, in the Mediation of his Son Christ Jesus,
And then reserve for us the Exaltation of this Treasure, in the Joy and Glory of Heaven, in the Mediation of his Son christ jesus,
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1823
and by the Operation of his Blessed Spirit. AMEN.
and by the Operation of his Blessed Spirit. AMEN.
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1824
A SERMON Preached at WHITE-HALL, April 21. 1616. SERMON VI. ECCLES. 8.11.
A SERMON Preached At WHITEHALL, April 21. 1616. SERMON VI. ECCLES. 8.11.
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1825
Because sentence against an evil work, is not executed speedily, Therefore the heart of the children of men, is fully set in them, to do evil.
Because sentence against an evil work, is not executed speedily, Therefore the heart of the children of men, is Fully Set in them, to do evil.
p-acp n1 p-acp dt j-jn n1, vbz xx vvn av-j, av dt n1 pp-f dt n2 pp-f n2, vbz av-j vvn p-acp pno32, pc-acp vdi j-jn.
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1826
WE cannot take into our Meditation, a better Rule, then that of the Stoick, Nihil infaelicius faelicitate peccantium; There is no such unhappiness to a sinner, as to be happy;
WE cannot take into our Meditation, a better Rule, then that of the Stoic, Nihil infaelicius faelicitate sinners; There is no such unhappiness to a sinner, as to be happy;
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1827
no such cross, as to have no crosses:
no such cross, as to have no Crosses:
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1828
nor can we take a better Example of that Rule, then Constantius the Arrian Emperour, in whose time first of all, the Crosse of Christ suffer'd that profanation,
nor can we take a better Exampl of that Rule, then Constantius the Arrian Emperor, in whose time First of all, the Cross of christ suffered that profanation,
ccx vmb pns12 vvi dt jc n1 pp-f d n1, av np1 dt n1 n1, p-acp rg-crq n1 ord pp-f d, dt n1 pp-f np1 vvd cst n1,
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as to be an Ensign of War, between Christian and Christian:
as to be an Ensign of War, between Christian and Christian:
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When Magnentius by being an usurping Tyrant, and Constantius by being an Arrian Heretick, had forfeited their interest in the Cross of Christ, which is the Ensign of the universal Peace of this world,
When Magnentius by being an usurping Tyrant, and Constantius by being an Arrian Heretic, had forfeited their Interest in the Cross of christ, which is the Ensign of the universal Peace of this world,
c-crq np1 p-acp vbg dt j-vvg n1, cc np1 p-acp vbg dt n1 n1, vhd vvn po32 n1 p-acp dt n1 pp-f np1, r-crq vbz dt n1 pp-f dt j n1 pp-f d n1,
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1831
and the means of the eternal Peace of the next;
and the means of the Eternal Peace of the next;
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1832
both brought the Cross to cross the Cross, to be an Ensign of War, and of Hostility;
both brought the Cross to cross the Cross, to be an Ensign of War, and of Hostility;
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1833
both made that Cross, when the Father accepted for all mankinde, the blood of Christ Jesus, to be an instrument for the sinful effusion of the blood of Christians.
both made that Cross, when the Father accepted for all mankind, the blood of christ jesus, to be an Instrument for the sinful effusion of the blood of Christians.
d vvd cst n1, c-crq dt n1 vvn p-acp d n1, dt n1 pp-f np1 np1, pc-acp vbi dt n1 p-acp dt j n1 pp-f dt n1 pp-f np1.
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1834
But when this Heretical Emperour had a Victory over this usurping Tyrant, this unhappy happiness transported him to a greater sin, a greater insolence, to approach so near to God himself,
But when this Heretical Emperor had a Victory over this usurping Tyrant, this unhappy happiness transported him to a greater since, a greater insolence, to approach so near to God himself,
p-acp c-crq d j n1 vhd dt n1 p-acp d j-vvg n1, d j n1 vvn pno31 p-acp dt jc n1, dt jc n1, pc-acp vvi av av-j p-acp np1 px31,
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1835
as to call himself Eternum principem, The eternal Emperour;
as to call himself Eternum principem, The Eternal Emperor;
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1836
and to take into his stile, and Rescripts, this addition, Eternitatem nostram, Thus and thus, it hath pleased our Eternity to proceed:
and to take into his style, and Rescripts, this addition, Eternitatem nostram, Thus and thus, it hath pleased our Eternity to proceed:
cc pc-acp vvi p-acp po31 n1, cc n2, d n1, fw-la fw-la, av cc av, pn31 vhz vvn po12 n1 pc-acp vvi:
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1837
Yea, and to bring his Arrian followers, who would never acknowledge an eternity in Christ,
Yea, and to bring his Arrian followers, who would never acknowledge an eternity in christ,
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1838
nor confess him to be the eternal Son of God, to salute himself by that name, Eternum Caesarem, The eternal Emperour:
nor confess him to be the Eternal Son of God, to salute himself by that name, Eternum Caesarem, The Eternal Emperor:
ccx vvi pno31 pc-acp vbi dt j n1 pp-f np1, pc-acp vvi px31 p-acp d n1, fw-la fw-la, dt j n1:
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1839
so venimous, so deadly is the prosperity of the wicked to their own souls, that even from the mercy of God, they take occasion of sinning;
so venomous, so deadly is the Prosperity of the wicked to their own Souls, that even from the mercy of God, they take occasion of sinning;
av j, av j vbz dt n1 pp-f dt j p-acp po32 d n2, cst av p-acp dt n1 pp-f np1, pns32 vvb n1 pp-f vvg;
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1840
not onely Thereby, but even Therefore; They do not only make that their excuse, when they do sin,
not only Thereby, but even Therefore; They do not only make that their excuse, when they do sin,
xx av-j av, p-acp j av; pns32 vdb xx av-j vvi cst po32 n1, c-crq pns32 vdb vvi,
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1841
but their Reason why they may sin;
but their Reason why they may sin;
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1842
as we see in these words, Because sentence against an evil work, is not excuted speedily, &c. In which words, we shall consider, first, The general perversness of a natural man, who by custom in sin, comes to assign a Reason why he may sin;
as we see in these words, Because sentence against an evil work, is not executed speedily, etc. In which words, we shall Consider, First, The general perverseness of a natural man, who by custom in since, comes to assign a Reason why he may sin;
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1843
intimated in the first word, Because. And secondly, The particular perversness of the men in this Text, who assign the patience of God, to be the Reason of their continuance in sin, Because sentence is not executed speedily.
intimated in the First word, Because. And secondly, The particular perverseness of the men in this Text, who assign the patience of God, to be the Reason of their Continuance in since, Because sentence is not executed speedily.
vvn p-acp dt ord n1, p-acp. cc ord, dt j n1 pp-f dt n2 p-acp d n1, r-crq vvb dt n1 pp-f np1, pc-acp vbi dt n1 pp-f po32 n1 p-acp n1, p-acp n1 vbz xx vvn av-j.
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1844
And then lastly, The illusion upon this, what a fearful state this shuts them up in, That therefore their hearts are fully set in them, to do evil.
And then lastly, The illusion upon this, what a fearful state this shuts them up in, That Therefore their hearts Are Fully Set in them, to do evil.
cc av ord, dt n1 p-acp d, r-crq dt j n1 d vvz pno32 a-acp p-acp, cst av po32 n2 vbr av-j vvn p-acp pno32, pc-acp vdi j-jn.
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1845
And these three, The perversness of colouring sins with Reasons, and the impotency of making Gods mercy the Reason,
And these three, The perverseness of colouring Sins with Reasons, and the impotency of making God's mercy the Reason,
cc d crd, dt n1 pp-f vvg n2 p-acp n2, cc dt n1 pp-f vvg npg1 n1 dt n1,
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1846
and the danger of obduration thereby, will be the three parts, in which we shall determine this Exercise.
and the danger of obduration thereby, will be the three parts, in which we shall determine this Exercise.
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1847
First then, in handling the perversness of assigning Reasons for sins, we forbid no man the use of Reason in matters of Religion. First then, in handling the perverseness of assigning Reasons for Sins, we forbid no man the use of Reason in matters of Religion.
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1848
As S. August. says, Contra Scriptura, nemo Christianus, No man can pretend to be a Christian,
As S. August. Says, Contra Scripture, nemo Christian, No man can pretend to be a Christian,
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1849
if he refuse to be tryed by the Scriptures:
if he refuse to be tried by the Scriptures:
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1850
And, as he adds, Contra Ecclesiam nemo pacificus, No man can pretend to love order and Peace,
And, as he adds, Contra Church nemo Pacificus, No man can pretend to love order and Peace,
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1851
if he refuse to be tryed by the Church:
if he refuse to be tried by the Church:
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1852
so he adds also, Contra Rationem nemo sobrius, No man can pretend to be in his wits,
so he adds also, Contra Rationem nemo Sobrius, No man can pretend to be in his wits,
av pns31 vvz av, fw-la fw-la np1 fw-la, dx n1 vmb vvi pc-acp vbi p-acp po31 n2,
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1853
if he refuse to be tryed by Reason.
if he refuse to be tried by Reason.
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1854
He that believes any thing because the Church presents it, he hath Reason to assure him, that this Authority of the Church is founded in the Scriptures:
He that believes any thing Because the Church presents it, he hath Reason to assure him, that this authority of the Church is founded in the Scriptures:
pns31 cst vvz d n1 c-acp dt n1 vvz pn31, pns31 vhz n1 pc-acp vvi pno31, cst d n1 pp-f dt n1 vbz vvn p-acp dt n2:
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1855
He that believeth the Scriptures, hath Reasons that govern and assure him that those Scriptures are the Word of God.
He that Believeth the Scriptures, hath Reasons that govern and assure him that those Scriptures Are the Word of God.
pns31 cst vvz dt n2, vhz n2 cst vvb cc vvi pno31 cst d n2 vbr dt n1 pp-f np1.
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1856
Mysteries of Religion are not the less believ'd and embrac'd by Faith, because they are presented,
Mysteres of Religion Are not the less believed and embraced by Faith, Because they Are presented,
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1857
and induc'd, and apprehended by Reason.
and induced, and apprehended by Reason.
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1858
But this must not enthrone, this must not exalt any mans Reason so far, as that there should lie an Appeal, from Gods Judgements to any mans reason:
But this must not enthrone, this must not exalt any men Reason so Far, as that there should lie an Appeal, from God's Judgments to any men reason:
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1859
that if he see no reason, why God should proceed so, and so, he will not believe that to be Gods Judgement,
that if he see no reason, why God should proceed so, and so, he will not believe that to be God's Judgement,
cst cs pns31 vvb dx n1, c-crq np1 vmd vvi av, cc av, pns31 vmb xx vvi cst pc-acp vbi npg1 n1,
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1860
or not believe that Judgement of God, to be just:
or not believe that Judgement of God, to be just:
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1861
For, of the secret purposes of God, we have an Example what to say, given us by Christ himself, Ita est, quia complacuit;
For, of the secret Purposes of God, we have an Exampl what to say, given us by christ himself, Ita est, quia Complacuit;
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1862
It is so, O Father, because thy good pleasure was such: All was in his own breast and bosome, in his own good will and pleasure, before he Decreed it;It is so, Oh Father, Because thy good pleasure was such: All was in his own breast and bosom, in his own good will and pleasure, before he Decreed it;
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1863
And as his Decree it self, so the wayes and Executions of his Decrees, are often unsearchable,
And as his decree it self, so the ways and Executions of his Decrees, Are often unsearchable,
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1864
for the purpose, and for the reason thereof, though for the matter of fact, they may be manifest.
for the purpose, and for the reason thereof, though for the matter of fact, they may be manifest.
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1865
They that think themselves sharp-sighted and wise enough, to search into those unreveal'd Decrees; they who being but worms, will look into Heaven;
They that think themselves sharp-sighted and wise enough, to search into those unrevealed Decrees; they who being but worms, will look into Heaven;
pns32 cst vvb px32 j cc j av-d, pc-acp vvi p-acp d j n2; pns32 r-crq vbg p-acp n2, vmb vvi p-acp n1;
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1866
and being the last of Creatures, who were made, will needs enquire, what was done by God,
and being the last of Creatures, who were made, will needs inquire, what was done by God,
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1867
before God did any thing, for creating the World, In ultimam dementiam reverant, says S. Chrysost. They are fallen into a mischievous madness, Et ferrum ignitum, quod forcipe deberent, digitus accipiunt:
before God did any thing, for creating the World, In ultimam dementiam reverant, Says S. Chrysostom They Are fallen into a mischievous madness, Et ferrum ignitum, quod forcipe deberent, Digitus accipiunt:
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1868
They will needs take up red hot Irons, with their bare fingers, without tongs.
They will needs take up read hight Irons, with their bore fingers, without tongue's.
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1869
That which is in the Center, which should rest, and lie still, in this peace, That it is so,
That which is in the Centre, which should rest, and lie still, in this peace, That it is so,
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1870
because it is the will of God, that it should be so;
Because it is the will of God, that it should be so;
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1871
they think to toss and tumble that up, to the Circumference, to the Light and Evidence of their Reason, by their wrangling Disputations.
they think to toss and tumble that up, to the Circumference, to the Light and Evidence of their Reason, by their wrangling Disputations.
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1872
If then it be a presumpteous thing, and a contempt against God, to submit his Decrees to the Examination of humane reason, it must be a high treason against the Majesty of God, to find out a reason in him, which should justifie our sins;
If then it be a presumptuous thing, and a contempt against God, to submit his Decrees to the Examination of humane reason, it must be a high treason against the Majesty of God, to find out a reason in him, which should justify our Sins;
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1873
To conclude out of any thing which he does, or leaves undone, that either he doth not hate, or cannot punish sinners:
To conclude out of any thing which he does, or leaves undone, that either he does not hate, or cannot Punish Sinners:
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1874
For this destroys even the Nature of God, and that which the Apostle lays, for the foundation of all, To believe that God is, and that he is a just Rewarder.
For this Destroys even the Nature of God, and that which the Apostle lays, for the Foundation of all, To believe that God is, and that he is a just Rewarder.
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1875
Adam 's quia Mulier, The woman whom thou gavest me, gave me the Apple: And Eve 's quia Serpens, Because the Serpent deceiv'd me; Adam is quia Mulier, The woman whom thou Gavest me, gave me the Apple: And Eve is quia Serpens, Because the Serpent deceived me;
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1876
and all such, are poor and unallowable pleas, which God would not admit:
and all such, Are poor and unallowable pleasant, which God would not admit:
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1877
For there is no Quia, no Reason, why any man, at any time, should do any sin.
For there is no Quia, no Reason, why any man, At any time, should do any since.
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1878
God never permits any perplexity to fall upon us, so, as that we cannot avoyd one sin, but by doing another:
God never permits any perplexity to fallen upon us, so, as that we cannot avoid one since, but by doing Another:
np1 av-x vvz d n1 pc-acp vvi p-acp pno12, av, c-acp cst pns12 vmbx vvi crd n1, cc-acp p-acp vdg n-jn:
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1879
or that we should think our self excusable by saying, Quia inde minus malum, There is less harm in a Concubine, then in another wife;
or that we should think our self excusable by saying, Quia inde minus malum, There is less harm in a Concubine, then in Another wife;
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1880
Or, Quia inde aliquod bonum, That my incontinence hath produc'd a profitable man to the State or to the Church, though a bastard;
Or, Quia inde aliquod bonum, That my incontinence hath produced a profitable man to the State or to the Church, though a bastard;
cc, fw-la fw-la fw-la fw-la, cst po11 n1 vhz vvn dt j n1 p-acp dt n1 cc p-acp dt n1, cs dt n1;
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1881
much less to say, Quia obdormivit Deus, Tush, God sees it not, or cares not for it, though he see it.
much less to say, Quia obdormivit Deus, Tush, God sees it not, or Cares not for it, though he see it.
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1882
If thou ask then, why thou should'st be bound to believe the Creation, we say, Quia unus Deus, Because there can be but one God;
If thou ask then, why thou Shouldst be bound to believe the Creation, we say, Quia Unus Deus, Because there can be but one God;
cs pns21 vvb av, c-crq pns21 vmd2 vbi vvn pc-acp vvi dt n1, pns12 vvb, fw-la fw-la fw-la, c-acp a-acp vmb vbi p-acp crd np1;
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1883
and if the World be eternal, and so no Creature, the World is God.
and if the World be Eternal, and so no Creature, the World is God.
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1884
If thou ask why thou should'st be bound to believe Providence, we say, Quia Deus remunerator, Because God is to give every man according to his merits.
If thou ask why thou Shouldst be bound to believe Providence, we say, Quia Deus remunerator, Because God is to give every man according to his merits.
cs pns21 vvb c-crq pns21 vmd2 vbi vvn pc-acp vvi n1, pns12 vvb, fw-la fw-la n1, p-acp np1 vbz pc-acp vvi d n1 vvg p-acp po31 n2.
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1885
If thou ask why thou should'st be bound to believe that, when thou seest he doth not give every man according to his merits, we say, Quia inscrutabilia judicia ejus; O how unsearchable are his Jugdements,
If thou ask why thou Shouldst be bound to believe that, when thou See he does not give every man according to his merits, we say, Quia inscrutabilia Judicia His; Oh how unsearchable Are his Jugdements,
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1886
and his ways past finding out! For, thou art yet got no farther, in measuring God, but by thine own measure;and his ways passed finding out! For, thou art yet god no farther, in measuring God, but by thine own measure;
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1887
and thou hast found no other reason to lead thee, to think, that God doth not govern well,
and thou hast found no other reason to led thee, to think, that God does not govern well,
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1888
but because he doth not govern so, to thine understanding, as thou shouldst, if thou wert God.
but Because he does not govern so, to thine understanding, as thou Shouldst, if thou Wertenberg God.
cc-acp c-acp pns31 vdz xx vvi av, p-acp po21 n1, c-acp pns21 vmd2, cs pns21 vbd2r np1.
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79
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1889
So that thou dost not onely make thy weakness, but thy wickedness, that is, thy hasty disposition, to come to a present Revenge,
So that thou dost not only make thy weakness, but thy wickedness, that is, thy hasty disposition, to come to a present Revenge,
av cst pns21 vd2 xx av-j vvi po21 n1, cc-acp po21 n1, cst vbz, po21 j n1, pc-acp vvi p-acp dt j n1,
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1890
when any thing offends thee, the Measure, and the Model, by which the frame of Gods Government should be erected;
when any thing offends thee, the Measure, and the Model, by which the frame of God's Government should be erected;
c-crq d n1 vvz pno21, dt n1, cc dt n1, p-acp r-crq dt n1 pp-f npg1 n1 vmd vbi vvn;
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79
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1891
and so thou comest to the worst distemper of all, insanire cum ratione, to go out of thy wits, by having too much,
and so thou Comest to the worst distemper of all, Insanity cum ratione, to go out of thy wits, by having too much,
cc av pns21 vv2 p-acp dt js n1 pp-f d, n1 fw-la fw-la, pc-acp vvi av pp-f po21 n2, p-acp vhg av av-d,
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79
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1892
and to be mad with too much knowledge;
and to be mad with too much knowledge;
cc pc-acp vbi j p-acp av d n1;
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1893
not to sin out of infirmity, or tentation, or heat of blood, but to sin in cold blood,
not to sin out of infirmity, or tentation, or heat of blood, but to sin in cold blood,
xx pc-acp vvi av pp-f n1, cc n1, cc n1 pp-f n1, cc-acp pc-acp vvi p-acp j-jn n1,
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1894
and upon just reason, and mature considerations, and so deliberately and advisedly to continue to sin.
and upon just reason, and mature considerations, and so deliberately and advisedly to continue to since.
cc p-acp j n1, cc j n2, cc av av-j cc av-vvn pc-acp vvi p-acp n1.
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1895
Now the particular reason, which the perversness of these men produceth here, in this Text, is, Because God is patient and long-suffering. So he is; so he will be still: Now the particular reason, which the perverseness of these men Produceth Here, in this Text, is, Because God is patient and long-suffering. So he is; so he will be still:
av dt j n1, r-crq dt n1 pp-f d n2 vvz av, p-acp d n1, vbz, p-acp np1 vbz j cc j. av pns31 vbz; av pns31 vmb vbi av:
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1896
Their perversness shall not pervert his Nature, his goodness. As God bade the Prophet Osea do, he hath done himself:
Their perverseness shall not pervert his Nature, his Goodness. As God bade the Prophet Hosea do, he hath done himself:
po32 n1 vmb xx vvi po31 n1, po31 n1. p-acp np1 vvd dt n1 np1 vdb, pns31 vhz vdn n1:
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1897
Go, says he, and take to thee, a wife of fornication, and children of fornication; so hath he taken us, guilty of spiritual fornication.Go, Says he, and take to thee, a wife of fornication, and children of fornication; so hath he taken us, guilty of spiritual fornication.
vvb, vvz pns31, cc vvb p-acp pno21, dt n1 pp-f n1, cc n2 pp-f n1; av vhz pns31 vvn pno12, j pp-f j n1.
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1898
But as in the fleshly fornications of an adulterous wife, the husband is, for the most part, the last that hears of them:
But as in the fleshly fornications of an adulterous wife, the husband is, for the most part, the last that hears of them:
cc-acp c-acp p-acp dt j n2 pp-f dt j n1, dt n1 vbz, p-acp dt av-ds n1, dt ord cst vvz pp-f pno32:
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1899
so, for our spiritual fornications, such is the loathness, the patience, the longanimity of our good and gracious God, that though he do know our sins,
so, for our spiritual fornications, such is the loathness, the patience, the longanimity of our good and gracious God, that though he do know our Sins,
av, p-acp po12 j n2, d vbz dt n1, dt n1, dt n1 pp-f po12 j cc j np1, cst cs pns31 vdb vvi po12 n2,
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1900
as soon as they speak, as soon as they are acted, (for that's peccatum cum voco, says S. Gregory, A speaking sin,
as soon as they speak, as soon as they Are acted, (for that's peccatum cum voco, Says S. Gregory, A speaking since,
c-acp av c-acp pns32 vvb, c-acp av c-acp pns32 vbr vvn, (c-acp d|vbz fw-la fw-la fw-la, vvz n1 np1, dt j-vvg n1,
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1901
when any sinful thought is produc'd into act) yea, before they speak, as soon as they are conceiv'd;
when any sinful Thought is produced into act) yea, before they speak, as soon as they Are conceived;
c-crq d j n1 vbz vvn p-acp n1) uh, c-acp pns32 vvb, c-acp av c-acp pns32 vbr vvn;
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1902
yet he will not hear of our sins, he takes no knowledge of them, by punishing them, till our brethren have been scandaliz'd,
yet he will not hear of our Sins, he Takes no knowledge of them, by punishing them, till our brothers have been scandalized,
av pns31 vmb xx vvi pp-f po12 n2, pns31 vvz dx n1 pp-f pno32, p-acp vvg pno32, c-acp po12 n2 vhb vbn vvn,
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1903
and led into tentation by them;
and led into tentation by them;
cc vvd p-acp n1 p-acp pno32;
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1904
till his law have been evacuated, that that use of the law, which is, to shew sin to our consciences, be annihilated in us;
till his law have been evacuated, that that use of the law, which is, to show since to our Consciences, be annihilated in us;
c-acp po31 n1 vhb vbn vvn, cst d n1 pp-f dt n1, r-crq vbz, pc-acp vvi n1 p-acp po12 n2, vbi vvn p-acp pno12;
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1905
till such a Cry come up to him by our often and professed sinning, that it concerns him in his Honour, (which he will give to none) and in his Care of his Churches, which he hath promis'd to be, till the end of all, to take knowledge of them.
till such a Cry come up to him by our often and professed sinning, that it concerns him in his Honour, (which he will give to none) and in his Care of his Churches, which he hath promised to be, till the end of all, to take knowledge of them.
c-acp d dt n1 vvb a-acp p-acp pno31 p-acp po12 av cc vvn vvg, cst pn31 vvz pno31 p-acp po31 n1, (r-crq pns31 vmb vvi p-acp pix) cc p-acp po31 n1 pp-f po31 n2, r-crq pns31 vhz vvn pc-acp vbi, c-acp dt n1 pp-f d, pc-acp vvi n1 pp-f pno32.
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1906
Yea, though this Cry be come up to his Ears, though it be a lowd Cry, either by the nature of the sin, (as heavie things make a great noise in the moving) or by reason of the number of the sins,
Yea, though this Cry be come up to his Ears, though it be a loud Cry, either by the nature of the since, (as heavy things make a great noise in the moving) or by reason of the number of the Sins,
uh, cs d n1 vbi vvn a-acp p-acp po31 n2, cs pn31 vbb dt j n1, av-d p-acp dt n1 pp-f dt n1, (c-acp j n2 vvb dt j n1 p-acp dt j-vvg) cc p-acp n1 pp-f dt n1 pp-f dt n2,
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1907
and the often doing thereof, (for, as many children, will make as great a noise as a loud Cryer;
and the often doing thereof, (for, as many children, will make as great a noise as a loud Crier;
cc dt av vdg av, (c-acp, c-acp d n2, vmb vvi c-acp j dt n1 p-acp dt j n1;
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1908
so will the custome of small sins Cry as loud, as those which are called peccata clamantia, Crying sins) Though this cry be encreased by this liberty,
so will the custom of small Sins Cry as loud, as those which Are called Peccata clamantia, Crying Sins) Though this cry be increased by this liberty,
av vmb dt n1 pp-f j n2 vvb a-acp av-j, c-acp d r-crq vbr vvn n1 fw-la, vvg n2) cs d n1 vbi vvn p-acp d n1,
(11) sermon (DIV1)
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1909
and professed sinning, that, as the Prophet sayes, They declare their sins, and hide them not, as Sodom did;
and professed sinning, that, as the Prophet Says, They declare their Sins, and hide them not, as Sodom did;
cc vvn vvg, cst, c-acp dt n1 vvz, pns32 vvb po32 n2, cc vvi pno32 xx, c-acp np1 vdd;
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1910
Though the cry of the sin be increased by the cry of them, that suffer oppression by that sin,
Though the cry of the since be increased by the cry of them, that suffer oppression by that since,
cs dt n1 pp-f dt n1 vbb vvn p-acp dt n1 pp-f pno32, cst vvb n1 p-acp d n1,
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1911
as well as by the sin it self, as the voice of Abel 's bloud cryed from earth to heaven;
as well as by the since it self, as the voice of Abel is blood cried from earth to heaven;
c-acp av c-acp p-acp dt n1 pn31 n1, c-acp dt n1 pp-f np1 vbz n1 vvn p-acp n1 p-acp n1;
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1912
yea, though this cry ring about Gods ears, in his own bed-chamber, under the Altar it self, in that Usquequo Domine? when the Martyrs cry out with a loud voice, How long, Lord, holy and true, dost thou not judge and avenge our bloud!
yea, though this cry ring about God's ears, in his own bedchamber, under the Altar it self, in that Usquequo Domine? when the Martyrs cry out with a loud voice, How long, Lord, holy and true, dost thou not judge and avenge our blood!
uh, cs d vvb n1 p-acp npg1 n2, p-acp po31 d n1, p-acp dt n1 pn31 n1, p-acp cst np1 fw-la? c-crq dt n2 vvb av p-acp dt j n1, c-crq av-j, n1, j cc j, vd2 pns21 xx vvi cc vvi po12 n1!
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1913
yet God would fain forbear his Revenge, he would fain have those Martyrs rest for a little space, till their fellow servants and their brethren were fulfilled.
yet God would fain forbear his Revenge, he would fain have those Martyrs rest for a little Molle, till their fellow Servants and their brothers were fulfilled.
av np1 vmd av-j vvi po31 n1, pns31 vmd av-j vhi d n2 vvb p-acp dt j n1, c-acp po32 n1 n2 cc po32 n2 vbdr vvn.
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80
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1914
God would try, what Cain would say to that Interrogatory, Where is thy brother Abel? And though the cry of Sodom were great,
God would try, what Cain would say to that Interrogatory, Where is thy brother Abel? And though the cry of Sodom were great,
np1 vmd vvi, r-crq np1 vmd vvi p-acp d n-jn, q-crq vbz po21 n1 np1? cc cs dt n1 pp-f np1 vbdr j,
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1915
and their sin exceeding grievous, yet, says God, I will go down, and see, whether they have done altogether according unto that cry;
and their since exceeding grievous, yet, Says God, I will go down, and see, whither they have done altogether according unto that cry;
cc po32 n1 vvg j, av, vvz np1, pns11 vmb vvi a-acp, cc vvi, cs pns32 vhb vdn av av-vvg p-acp d n1;
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1916
and if not, I may know: God would have been glad to have found Errour in their Inditement;and if not, I may know: God would have been glad to have found Error in their Indictment;
cc cs xx, pns11 vmb vvi: np1 vmd vhi vbn j pc-acp vhi vvn n1 p-acp po32 n1;
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1917
and when he could not, yet if Fifty, Fourty five, Thirty, Twenty, Ten, had been found righteous, he had pardoned all:
and when he could not, yet if Fifty, Fourty five, Thirty, Twenty, Ten, had been found righteous, he had pardoned all:
cc c-crq pns31 vmd xx, av cs crd, crd crd, crd, crd, crd, vhd vbn vvn j, pns31 vhd vvn d:
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1918
Adeo malum, quasi cum difficultate credidit, cum audivit; so loth is God to believe ill of man, when he doth hear it. This then is his patience: Adeo malum, quasi cum difficultate credidit, cum audivit; so loath is God to believe ill of man, when he does hear it. This then is his patience:
fw-la fw-la, fw-la fw-la fw-gr fw-la, fw-la fw-la; av j vbz np1 pc-acp vvi av-jn pp-f n1, c-crq pns31 vdz vvi pn31. np1 av vbz po31 n1:
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1919
But why is his patience made a reason of their continuance in sins? Is it because there is no sentence denounced against sin? These busie and subtile Extractors of Reasons, that can distil, But why is his patience made a reason of their Continuance in Sins? Is it Because there is no sentence denounced against since? These busy and subtle Extractors of Reasons, that can distil,
cc-acp q-crq vbz po31 n1 vvd dt n1 pp-f po32 n1 p-acp n2? vbz pn31 p-acp pc-acp vbz dx n1 vvn p-acp n1? np1 j cc j n2 pp-f n2, cst vmb vvi,
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1920
and draw Poyson out of Manna, Occasions of sin, out of Gods Patience, will not say so, That there is no sentence denounced.
and draw Poison out of Manna, Occasions of since, out of God's Patience, will not say so, That there is no sentence denounced.
cc vvi n1 av pp-f n1, n2 pp-f n1, av pp-f npg1 n1, vmb xx vvi av, cst pc-acp vbz dx n1 vvn.
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1921
The word that is here used, Pithgam, is not truly an Hebrew word:
The word that is Here used, Pithgam, is not truly an Hebrew word:
dt n1 cst vbz av vvn, np1, vbz xx av-j dt njp n1:
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1922
And though in the Book of Job, and in some other parts of the Hebrew Scriptures, we finde sometimes some forreign and out-landish word, deriv'd from other Nations;
And though in the Book of Job, and in Some other parts of the Hebrew Scriptures, we find sometime Some foreign and outlandish word, derived from other nations;
cc cs p-acp dt n1 pp-f np1, cc p-acp d j-jn n2 pp-f dt njp n2, pns12 vvb av d j cc j n1, vvn p-acp j-jn n2;
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1923
yet, in Solomons writing very rarely;
yet, in Solomons writing very rarely;
av, p-acp np1 vvg av av-j;
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1924
neither doth Solomon himself, nor any other Author, of any part of the Hebrew Bible, use this word, in any other place, then this one.
neither does Solomon himself, nor any other Author, of any part of the Hebrew bible, use this word, in any other place, then this one.
dx vdz np1 px31, ccx d j-jn n1, pp-f d n1 pp-f dt njp n1, vvb d n1, p-acp d j-jn n1, cs d pi.
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1925
The word is a Chaldee word; and hath amongst them, the same signification and largeness, as Dabar in Hebrew;
The word is a Chaldee word; and hath among them, the same signification and largeness, as Dabar in Hebrew;
dt n1 vbz dt np1 n1; cc vhz p-acp pno32, dt d n1 cc n1, c-acp np1 p-acp njp;
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1926
and that includes all A verbo ad legem; from a word suddenly and slightly spoken, to words digested and consolidated into a Law.
and that includes all A verbo ad legem; from a word suddenly and slightly spoken, to words digested and consolidated into a Law.
cc d vvz d dt fw-la fw-la fw-la; p-acp dt n1 av-j cc av-j vvn, p-acp n2 vvn cc vvn p-acp dt n1.
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1927
So that, though the Septuagint translate this place, Quia non est facta contradictio;
So that, though the septuagint translate this place, Quia non est facta Contradiction;
av cst, cs dt n1 vvb d n1, fw-la fw-fr fw-la fw-la fw-la;
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1928
as though the reason of this sinners obduration might have been, That God had not forbidden sin;
as though the reason of this Sinners obduration might have been, That God had not forbidden since;
c-acp cs dt n1 pp-f d ng1 n1 vmd vhi vbn, cst np1 vhd xx vvn n1;
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1929
and though the Chaldee Paraphrast express this place thus, Quia non est factum verbum ultionis;
and though the Chaldee Paraphrast express this place thus, Quia non est factum verbum ultionis;
cc cs dt np1 vvd vvi d n1 av, fw-la fw-fr fw-la fw-la fw-la fw-la;
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1930
As though this sinner made himself believe, that God had never spoken word of revenge against sinners:
As though this sinner made himself believe, that God had never spoken word of revenge against Sinners:
c-acp cs d n1 vvd px31 vvi, cst np1 vhd av-x vvn n1 pp-f n1 p-acp n2:
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1931
yet, this sinner makes not that his reason, That there is no Law, no Judgement, no Sentence given:
yet, this sinner makes not that his reason, That there is no Law, no Judgement, no Sentence given:
av, d n1 vvz xx d po31 n1, cst pc-acp vbz dx n1, dx n1, dx n1 vvn:
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1932
for, every Book of the Bible, every Chapter, every Verse almost, is a particular Deuteronomy, a particular renewing of the Law from Gods mouth, Morte Morieris, Thou shalt die the death;
for, every Book of the bible, every Chapter, every Verse almost, is a particular Deuteronomy, a particular renewing of the Law from God's Mouth, Morte Morieris, Thou shalt die the death;
c-acp, d n1 pp-f dt n1, d n1, d n1 av, vbz dt j np1, dt j vvg pp-f dt n1 p-acp npg1 n1, fw-la fw-la, pns21 vm2 vvi dt n1;
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1933
and of that Sentence from Moses mouth, Pereundo peribitis, You shall surely perish;
and of that Sentence from Moses Mouth, Pereundo peribitis, You shall surely perish;
cc pp-f d n1 p-acp np1 n1, fw-la fw-la, pn22 vmb av-j vvi;
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1934
and of that Judgement from the Prophets mouth, Non est Pax impiis, There is no peace to the wicked.
and of that Judgement from the prophets Mouth, Non est Pax impiis, There is no peace to the wicked.
cc pp-f d n1 p-acp dt ng1 n1, fw-fr fw-la fw-la fw-la, pc-acp vbz dx n1 p-acp dt j.
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1935
And if this obdurate sinner could be such a Goth and Vandal, as to destroy all Records, all written Laws;
And if this obdurate sinner could be such a Goth and Vandal, as to destroy all Records, all written Laws;
cc cs d j n1 vmd vbi d dt np1 cc np1, a-acp pc-acp vvi d n2, d j-vvn n2;
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1936
if he could evacuate and exterminate the whole Bible, yet he would finde this Law in his own heart, this Sentence pronounced by his own Conscience, Stipendium peccati Mors est, Treason is Death, and sin is Treason.
if he could evacuate and exterminate the Whole bible, yet he would find this Law in his own heart, this Sentence pronounced by his own Conscience, Stipendium peccati Mors est, Treason is Death, and since is Treason.
cs pns31 vmd vvi cc vvi dt j-jn n1, av pns31 vmd vvi d n1 p-acp po31 d n1, d n1 vvn p-acp po31 d n1, fw-la fw-la fw-la fw-la, n1 vbz n1, cc n1 vbz n1.
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1937
His reason is not, That there is no Law; he sees it: nor that he knows no Law; his heart tells it him:
His reason is not, That there is no Law; he sees it: nor that he knows no Law; his heart tells it him:
po31 n1 vbz xx, cst pc-acp vbz dx n1; pns31 vvz pn31: ccx cst pns31 vvz dx n1; po31 n1 vvz pn31 pno31:
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1938
nor that he hath kept that Law; his Conscience gives judgement against him: nor that he hath a Pardon for breaking that Law; for he never ask'd it:
nor that he hath kept that Law; his Conscience gives judgement against him: nor that he hath a Pardon for breaking that Law; for he never asked it:
ccx cst pns31 vhz vvn d n1; po31 n1 vvz n1 p-acp pno31: ccx cst pns31 vhz dt n1 p-acp vvg d n1; c-acp pns31 av-x vvd pn31:
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1939
and, besides, those Pardons have in them that clause, Ita quod se bene gerat; Every Pardon bindes a man to the good behaviour;
and, beside, those Pardons have in them that clause, Ita quod se bene gerat; Every Pardon binds a man to the good behaviour;
cc, a-acp, d n2 vhb p-acp pno32 d n1, fw-la fw-la fw-la fw-la fw-la; d n1 vvz dt n1 p-acp dt j n1;
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1940
and by Relapses into sin, we forfeit our Pardons for former sins. All their Reason, all their Comfort, is onely a Reprieve, and a Respite of Execution: Distulit Securim, attulit Securitatem:
and by Relapses into since, we forfeit our Pardons for former Sins. All their Reason, all their Comfort, is only a Reprieve, and a Respite of Execution: Distulit Security, attulit Securitatem:
cc p-acp n2 p-acp n1, pns12 vvb po12 n2 p-acp j n2. av-d po32 n1, d po32 n1, vbz av-j dt vvb, cc dt n1 pp-f n1: fw-la n1, fw-la fw-la:
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1941
God hath taken the Ax from their necks, and they have taken Security into their hearts; Sentence is not executed.
God hath taken the Ax from their necks, and they have taken Security into their hearts; Sentence is not executed.
np1 vhz vvn dt n1 p-acp po32 n2, cc pns32 vhb vvn n1 p-acp po32 n2; n1 vbz xx vvn.
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1942
Execution is the life of the Law; but then, it is the death of the Man: Execution is the life of the Law; but then, it is the death of the Man:
n1 vbz dt n1 pp-f dt n1; p-acp av, pn31 vbz dt n1 pp-f dt n1:
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1943
And therefore whosoever makes quarrels against God, or arguments of Obduration, out of this respite of Execution, would he be better pleased with God,
And Therefore whosoever makes quarrels against God, or Arguments of Obduration, out of this respite of Execution, would he be better pleased with God,
cc av r-crq vvz n2 p-acp np1, cc n2 pp-f n1, av pp-f d n1 pp-f n1, vmd pns31 vbb jc vvn p-acp np1,
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1944
if God came to a speedy Execution? But let that be true, Where there is no Execution, there is no reverence to the Law;
if God Come to a speedy Execution? But let that be true, Where there is no Execution, there is no Reverence to the Law;
cs np1 vvd p-acp dt j n1? cc-acp vvb cst vbb j, c-crq pc-acp vbz dx n1, pc-acp vbz dx n1 p-acp dt n1;
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1945
there is truly, and in effect, no Law:
there is truly, and in Effect, no Law:
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Page 80
1946
The Law is no more a Law without Execution, then a Carcase is a Man. And so much, certainly, the word, which is here rendred sententia facta, doth properly signifie; A Judgement perfected, executed.
The Law is no more a Law without Execution, then a Carcase is a Man. And so much, Certainly, the word, which is Here rendered sententia facta, does properly signify; A Judgement perfected, executed.
dt n1 vbz av-dx av-dc dt n1 p-acp n1, cs dt n1 vbz dt n1 cc av av-d, av-j, dt n1, r-crq vbz av vvn fw-la fw-la, vdz av-j vvi; dt n1 vvn, vvn.
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Page 80
1947
When Esau was born hairy, and so in the likeness of a grown and perfect man, he was call'd by the word of this text, Gnesau, Esau, factus, perfectus. When Esau was born hairy, and so in the likeness of a grown and perfect man, he was called by the word of this text, Gnesau, Esau, factus, perfectus.
c-crq np1 vbds vvn j, cc av p-acp dt n1 pp-f dt vvn cc j n1, pns31 vbds vvn p-acp dt n1 pp-f d n1, np1, np1, fw-la, fw-la.
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Page 80
1948
And so, when God had perfected all his works, that is, said then, that he saw, that all was good that he had made;
And so, when God had perfected all his works, that is, said then, that he saw, that all was good that he had made;
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Page 80
1949
where there is the same word, That he had perfected. So that, if the judgements of God had been still without execution;
where there is the same word, That he had perfected. So that, if the Judgments of God had been still without execution;
c-crq pc-acp vbz dt d n1, cst pns31 vhd vvn. av cst, cs dt n2 pp-f np1 vhd vbn av p-acp n1;
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Page 80
1950
if all those Curses, Cursed shalt thou be in the town, and cursed in the field;
if all those Curses, Cursed shalt thou be in the town, and cursed in the field;
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Page 80
1951
cursed in the fruit of thy body, and in the fruit of thy land, and in the fruit of thy cattel;
cursed in the fruit of thy body, and in the fruit of thy land, and in the fruit of thy cattle;
vvn p-acp dt n1 pp-f po21 n1, cc p-acp dt n1 pp-f po21 n1, cc p-acp dt n1 pp-f po21 n2;
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Page 80
1952
cursed when thou comest in, and when thou goest out.
cursed when thou Comest in, and when thou goest out.
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Page 80
1953
The Lord shall send thee cursings, and trouble, and shame, in all thou setst thy hand to.
The Lord shall send thee cursings, and trouble, and shame, in all thou settest thy hand to.
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Page 80
1954
The Lord shall make a pestilence cleave to thee, and a consumption, and a fever.
The Lord shall make a pestilence cleave to thee, and a consumption, and a fever.
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Page 80
1955
The Lord shall make the heavens above, as brass, and the earth under thee, as iron; The Lord shall make the heavens above, as brass, and the earth under thee, as iron;
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Page 80
1956
with all those Curses and Maledictions, which he flings, and slings, and stings the soul of the sinner,
with all those Curses and Maledictions, which he flings, and slings, and stings the soul of the sinner,
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Page 80
1957
so vehemently, so pathetically, in that catalogue of Comminations, and Interminations, in that place;
so vehemently, so pathetically, in that catalogue of Comminations, and Interminations, in that place;
av av-j, av av-j, p-acp d n1 pp-f n2, cc n2, p-acp d n1;
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Page 80
1958
if all these were never brought into execution, we should say, at best, of those Laws,
if all these were never brought into execution, we should say, At best, of those Laws,
cs d d vbdr av-x vvn p-acp n1, pns12 vmd vvi, p-acp js, pp-f d n2,
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Page 80
1959
and judgements of God, as the Romane Lawyer did of that severe Law of the Twelve Tables, by which Law, he that was indebted to many men,
and Judgments of God, as the Roman Lawyer did of that severe Law of the Twelve Tables, by which Law, he that was indebted to many men,
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Page 80
1960
and not able to pay, was to be cut in pieces, and divided proportionably amongst his Creditors, Eo consilio tanta immanitas poenae denuatiata est, ne ad eam unquam perveniretur:
and not able to pay, was to be Cut in Pieces, and divided proportionably among his Creditors, Eo consilio tanta immanitas Poenae denuatiata est, ne ad eam unquam perveniretur:
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Page 81
1961
Therefore so grievous a punishment was inflicted, that that Law might never come to execution:
Therefore so grievous a punishment was inflicted, that that Law might never come to execution:
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Page 81
1962
for, from the enacting of that Law, to the last times, in that government, there was never any example, of one execution of that Law:
for, from the enacting of that Law, to the last times, in that government, there was never any Exampl, of one execution of that Law:
c-acp, p-acp dt vvg pp-f d n1, p-acp dt ord n2, p-acp d n1, pc-acp vbds av-x d n1, pp-f crd n1 pp-f d n1:
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Page 81
1963
so we should say, That God laid those severe penalties upon sins, onely to deter men from doing them,
so we should say, That God laid those severe penalties upon Sins, only to deter men from doing them,
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Page 81
1964
and not with any purpose to inflict those penalties.
and not with any purpose to inflict those penalties.
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Page 81
1965
In Laws, to the making whereof, there concurs, besides the authority of the Prince, the counsel and the consent of the Subject, there are sometimes Laws made, without any purpose of ordinary execution;
In Laws, to the making whereof, there concurs, beside the Authority of the Prince, the counsel and the consent of the Subject, there Are sometime Laws made, without any purpose of ordinary execution;
p-acp n2, p-acp dt vvg c-crq, a-acp vvz, p-acp dt n1 pp-f dt n1, dt n1 cc dt n1 pp-f dt j-jn, pc-acp vbr av n2 vvd, p-acp d n1 pp-f j n1;
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83
Page 81
1966
of which, the Civil Wisdom, and the Religious Conscience, and the godly Moderation of the Prince, is made a Depository, and a Feoffee in trust;
of which, the Civil Wisdom, and the Religious Conscience, and the godly Moderation of the Prince, is made a Depository, and a Feoffee in trust;
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Page 81
1967
and those Laws are onely put into his hands, as a Bridle, the better to rule and govern that great Charge committed to him, in emergent necessities,
and those Laws Are only put into his hands, as a Bridle, the better to Rule and govern that great Charge committed to him, in emergent necessities,
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Page 81
1968
though not in an ordinary execution of those penal Laws.
though not in an ordinary execution of those penal Laws.
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Page 81
1969
But who was a counsellor to God, or who inserted any Provisoes or Nonobstante's into his Laws? or who conditioned them, with any such reservations, that they should have no ordinary execution? And therefore an ordinary execution they have always had.
But who was a Counsellor to God, or who inserted any Provisoes or Nonobstante's into his Laws? or who conditioned them, with any such reservations, that they should have no ordinary execution? And Therefore an ordinary execution they have always had.
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Page 81
1970
The reason why they are sometimes, and why they are not always executed, St. Chrysostome hath assign'd;
The reason why they Are sometime, and why they Are not always executed, Saint Chrysostom hath assigned;
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Page 81
1971
Si nullus puniretur, nemo existimaret Deum pre-esse rebus humanis; si omnes, nemo expectaret futuram resurrectionem: If God should punish no sins here, no man would believe a God;Si nullus puniretur, nemo existimaret God pre-esse rebus humanis; si omnes, nemo expectaret futuram resurrectionem: If God should Punish no Sins Here, no man would believe a God;
fw-mi fw-la fw-la, np1 fw-la fw-la j fw-la fw-la; fw-la fw-la, np1 fw-la fw-la fw-la: cs np1 vmd vvi dx n2 av, dx n1 vmd vvi dt n1;
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Page 81
1972
and if God should presently punish all here, no man would be afraid of a future judgement.
and if God should presently Punish all Here, no man would be afraid of a future judgement.
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Page 81
1973
There the obdurate man may finde a reason of the manner of Gods proceeding, in the execution of his judgements:
There the obdurate man may find a reason of the manner of God's proceeding, in the execution of his Judgments:
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Page 81
1974
And if he dare stand the arguing of this case, out of Precedent, out of Record, out of the history of God, in his Word, he must hear heavie judgments denounced,
And if he Dare stand the arguing of this case, out of Precedent, out of Record, out of the history of God, in his Word, he must hear heavy Judgments denounced,
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Page 81
1975
and executed, in cases, where he would hardly discern any sin to have been committed, at least, no sin proportionable to that punishment.
and executed, in cases, where he would hardly discern any since to have been committed, At least, no since proportionable to that punishment.
cc vvn, p-acp n2, c-crq pns31 vmd av vvi d n1 pc-acp vhi vbn vvn, p-acp ds, uh-x n1 j p-acp d n1.
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Page 81
1976
If he were in the case of Ananias and Sapphira, of having reserv'd a little of their own, whatsoever should befal, he would never see Counsel, If he were in the case of Ananias and Sapphira, of having reserved a little of their own, whatsoever should befall, he would never see Counsel,
cs pns31 vbdr p-acp dt n1 pp-f np1 cc np1, pp-f vhg vvn dt j pp-f po32 d, r-crq vmd vvi, pns31 vmd av-x vvi n1,
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Page 81
1977
nor petition the judge, never apprehend danger in this case;
nor petition the judge, never apprehend danger in this case;
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Page 81
1978
and yet, God declared by the mouth of Peter, that Satan had filled their hearts, and that they had lyed to the holy Ghost;
and yet, God declared by the Mouth of Peter, that Satan had filled their hearts, and that they had lied to the holy Ghost;
cc av, np1 vvd p-acp dt n1 pp-f np1, cst np1 vhd vvn po32 n2, cc d pns32 vhd vvn p-acp dt j n1;
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Page 81
1979
and a heavie judgement of present death, was executed upon them both.
and a heavy judgement of present death, was executed upon them both.
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Page 81
1980
If he had been of the Jury, for that man of God, who, though God had forbidden him to eat and drink in that place,
If he had been of the Jury, for that man of God, who, though God had forbidden him to eat and drink in that place,
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Page 81
1981
yet, when an old Prophet came to him, and told him, that God had spoken to him by an Angel, that he should go with him,
yet, when an old Prophet Come to him, and told him, that God had spoken to him by an Angel, that he should go with him,
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Page 81
1982
and eat, did go, and eat with him, he would have acquitted him of any offence herein;
and eat, did go, and eat with him, he would have acquitted him of any offence herein;
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Page 81
1983
and yet Gods judgment overtook him, and he was slain by a lion.
and yet God's judgement overtook him, and he was slave by a Lion.
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Page 82
1984
But if he will hear the case of Saul, who did but reserve some of the spoil,
But if he will hear the case of Saul, who did but reserve Some of the spoil,
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Page 82
1985
and that purchased with the bloud of the people, and that pretended to be reserved for Gods service, for sacrifice;
and that purchased with the blood of the people, and that pretended to be reserved for God's service, for sacrifice;
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Page 82
1986
and yet Saul heard that judgement, Rebellion is as the sin of witchcraft, and transgression is idolatry:
and yet Saul herd that judgement, Rebellion is as the since of witchcraft, and Transgression is idolatry:
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Page 82
1987
because thou hast cast away the word of the Lord, therefore he hath cast thee away from being king. Because thou hast cast away the word of the Lord, Therefore he hath cast thee away from being King.
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Page 82
1988
If he will hear Achan 's case, who had taken an excommunicate thing to his own use, If he will hear achan is case, who had taken an excommunicate thing to his own use,
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Page 82
1989
and the heavie judgement thereupon, Inasmuch as thou hast troubled us, the Lord shall trouble thee this day:
and the heavy judgement thereupon, Inasmuch as thou hast troubled us, the Lord shall trouble thee this day:
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Page 82
1990
and so, all Israel stoned him. and so, all Israel stoned him.
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Page 82
1991
If he will hear Helie 's case, against whom, onely for indulgence to his sons, God prepar'd,
If he will hear Helie is case, against whom, only for indulgence to his Sons, God prepared,
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Page 82
1992
and studied, and meditated judgements, and threatned beforehand, when he said to Samuel, Behold, I will do a thing in Israel, whereof whosoever shall hear, his two ears shall tingle:
and studied, and meditated Judgments, and threatened beforehand, when he said to Samuel, Behold, I will do a thing in Israel, whereof whosoever shall hear, his two ears shall tingle:
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Page 82
1993
and so, soon after, upon the heavie news, that Israel was discomfited, that the Ark was taken, that his two sons were slain, Heli fell from his seat,
and so, soon After, upon the heavy news, that Israel was discomfited, that the Ark was taken, that his two Sons were slave, Heli fell from his seat,
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Page 82
1994
and broke his neck, and died. and broke his neck, and died.
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Page 82
1995
If he remember Oziah 's case, who for putting his hand to the Ark, when it was ready to fall, felt the wrath of God, and died in the place.
If he Remember Uzziah is case, who for putting his hand to the Ark, when it was ready to fallen, felt the wrath of God, and died in the place.
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Page 82
1996
If he study all this Title, of Gods heavie judgements upon sins, not great in the outward appearance;
If he study all this Title, of God's heavy Judgments upon Sins, not great in the outward appearance;
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Page 82
1997
and then come to them by the consideration of the nature of the first sin of our first parents, Adam and Eve, and findes there, such a lightness in that sin of eating forbidden fruit, that he durst do it,
and then come to them by the consideration of the nature of the First since of our First Parents, Adam and Eve, and finds there, such a lightness in that since of eating forbidden fruit, that he durst do it,
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Page 82
1998
if it were to do again;
if it were to do again;
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Page 82
1999
as though it were no more to disobey God, when he forbade the eating of fruit,
as though it were no more to disobey God, when he forbade the eating of fruit,
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Page 82
2000
then to disobey his Physician in that point;
then to disobey his physician in that point;
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Page 82
2001
and yet shall see the heavie judgement of God upon all posterity for that sin, (which he esteems so small a one) to extend so far,
and yet shall see the heavy judgement of God upon all posterity for that since, (which he esteems so small a one) to extend so Far,
cc av vmb vvi dt j n1 pp-f np1 p-acp d n1 p-acp d n1, (r-crq pns31 vvz av j dt crd) pc-acp vvi av av-j,
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Page 82
2002
as that all his particular sins, even this very sin of undervaluing Adam 's sin, and his very sin of obduration, is but a punishment of Adam 's sin.
as that all his particular Sins, even this very since of undervaluing Adam is since, and his very since of obduration, is but a punishment of Adam is since.
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Page 82
2003
If he shall climb by this ladder, to the highest step of all, from Adam in paradise, to the Angels in heaven,
If he shall climb by this ladder, to the highest step of all, from Adam in paradise, to the Angels in heaven,
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84
Page 82
2004
and see, that in those Angels, a sin onely of Omission, of a not turning toward God, (for there was no creature then to turn upon) in so pure Natures,
and see, that in those Angels, a since only of Omission, of a not turning towards God, (for there was no creature then to turn upon) in so pure Nature's,
cc vvi, cst p-acp d n2, dt n1 av-j pp-f n1, pp-f dt xx vvg p-acp np1, (c-acp a-acp vbds dx n1 av pc-acp vvi p-acp) p-acp av j n2,
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Page 82
2005
and done but once, was so heavily punished, as that the bloud of Christ Jesus hath not washed it away;
and done but once, was so heavily punished, as that the blood of christ jesus hath not washed it away;
cc vdn p-acp a-acp, vbds av av-j vvn, c-acp cst dt n1 pp-f np1 np1 vhz xx vvn pn31 av;
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Page 82
2006
certainly the hardness, the flintiness of this obdurate sinner, must necessarily be so much mollified,
Certainly the hardness, the flintiness of this obdurate sinner, must necessarily be so much mollified,
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Page 82
2007
so much entendred, as to confess, that he can make no good argument out of that, That the judgements of God are not executed.
so much entendred, as to confess, that he can make no good argument out of that, That the Judgments of God Are not executed.
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Page 82
2008
But yet, howsoever that be, they are not executed speedily. How desperate a state art thou in, But yet, howsoever that be, they Are not executed speedily. How desperate a state art thou in,
cc-acp av, c-acp d vbb, pns32 vbr xx vvn av-j. c-crq j dt n1 vb2r pns21 p-acp,
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if nothing will convert thee, but a speedie execution, after which, there is no possibility, no room left for a Conversion? God is the Lord of hosts, and he can proceed by Martial Law:
if nothing will convert thee, but a speedy execution, After which, there is no possibility, no room left for a Conversion? God is the Lord of hosts, and he can proceed by Martial Law:
cs pix vmb vvi pno21, cc-acp dt j n1, p-acp r-crq, pc-acp vbz dx n1, dx n1 vvn p-acp dt n1? np1 vbz dt n1 pp-f n2, cc pns31 vmb vvi p-acp j n1:
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2010
he can hang thee upon the next tree; he can choak thee with a crum, with a drop, at a voluptuous feast;
he can hang thee upon the next tree; he can choke thee with a crumb, with a drop, At a voluptuous feast;
pns31 vmb vvi pno21 p-acp dt ord n1; pns31 vmb vvi pno21 p-acp dt n1, p-acp dt n1, p-acp dt j n1;
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2011
he can sink down the Stage and the Player;
he can sink down the Stage and the Player;
pns31 vmb vvi a-acp dt n1 cc dt n1;
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2012
The bed of wantonness, and the wanton actor, into the jaws of the earth, into the mouth of hell:
The Bed of wantonness, and the wanton actor, into the Jaws of the earth, into the Mouth of hell:
dt n1 pp-f n1, cc dt j-jn n1, p-acp dt n2 pp-f dt n1, p-acp dt n1 pp-f n1:
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2013
he can surprise thee, even in the act of sin;
he can surprise thee, even in the act of since;
pns31 vmb vvi pno21, av p-acp dt n1 pp-f n1;
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and dost thou long for such a speedy execution, for such an expedition? Thou canst not lack Examples, that he hath done so upon others,
and dost thou long for such a speedy execution, for such an expedition? Thou Canst not lack Examples, that he hath done so upon Others,
cc vd2 pns21 av-j p-acp d dt j n1, p-acp d dt n1? pns21 vm2 xx vvi n2, cst pns31 vhz vdn av p-acp n2-jn,
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2015
and will no proof serve thee, but a speedy judgement upon thy self? Scatter thy thoughts no farther then;
and will no proof serve thee, but a speedy judgement upon thy self? Scatter thy thoughts no farther then;
cc vmb dx n1 vvi pno21, cc-acp dt j n1 p-acp po21 n1? vvb po21 n2 av-dx av-jc av;
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contract them in thy self, and consider Gods speedy execution upon thy soul, and upon thy body,
contract them in thy self, and Consider God's speedy execution upon thy soul, and upon thy body,
vvb pno32 p-acp po21 n1, cc vvi n2 j n1 p-acp po21 n1, cc p-acp po21 n1,
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2017
and upon thy soul and body together.
and upon thy soul and body together.
cc p-acp po21 n1 cc n1 av.
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2018
Was not Gods judgement executed speedily enough upon thy soul, when in the same instant that it was created,
Was not God's judgement executed speedily enough upon thy soul, when in the same instant that it was created,
vbds xx npg1 n1 vvn av-j av-d p-acp po21 n1, c-crq p-acp dt d n-jn cst pn31 vbds vvn,
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2019
and conceiv'd, and infus'd, it was put to a necessity of contracting Original sin, and so submitted to the penalty of Adam 's disobedience, the first minute? Was not Gods judgement speedily enough executed upon thy body,
and conceived, and infused, it was put to a necessity of contracting Original since, and so submitted to the penalty of Adam is disobedience, the First minute? Was not God's judgement speedily enough executed upon thy body,
cc vvd, cc vvn, pn31 vbds vvn p-acp dt n1 pp-f vvg j-jn n1, cc av vvd p-acp dt n1 pp-f np1 vbz n1, dt ord n1? vbds xx npg1 n1 av-j av-d vvn p-acp po21 n1,
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if before it had any temporal life, it had a spiritual death;
if before it had any temporal life, it had a spiritual death;
cs a-acp pn31 vhd d j n1, pn31 vhd dt j n1;
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2021
a sinful conception, before any inanimation? If hereditary diseases from thy parents, Gouts and Epilepsies, were in thee,
a sinful conception, before any inanimation? If hereditary diseases from thy Parents, Gouts and Epilepsies, were in thee,
dt j n1, p-acp d n1? cs j n2 p-acp po21 n2, n2 cc n2, vbdr p-acp pno21,
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2022
before the diseases of thine own purchase, the effects of thy licentiousness and thy riot;
before the diseases of thine own purchase, the effects of thy licentiousness and thy riot;
p-acp dt n2 pp-f po21 d n1, dt n2 pp-f po21 n1 cc po21 n1;
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2023
and that from the first minute that thou beganst to live, thou beganst to die too? Are not the judgements of God speedily enough executed upon thy soul and body together, every day,
and that from the First minute that thou beganst to live, thou beganst to die too? are not the Judgments of God speedily enough executed upon thy soul and body together, every day,
cc cst p-acp dt ord n1 cst pns21 vvd2 pc-acp vvi, pns21 vvd2 pc-acp vvi av? vbr xx dt n2 pp-f np1 av-j av-d vvn p-acp po21 n1 cc n1 av, d n1,
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2024
when as soon as thou commitst a sin, thou art presently left to thine Impenitence, to thine Insensibleness,
when as soon as thou Committest a since, thou art presently left to thine Impenitence, to thine Insensibleness,
c-crq c-acp av c-acp pns21 vv2 dt n1, pns21 vb2r av-j vvn p-acp po21 n1, p-acp po21 n1,
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2025
and Obduration? Nay, the judgement is more speedy then so: for, that very sin it self, was a punishment of thy former sins.
and Obduration? Nay, the judgement is more speedy then so: for, that very since it self, was a punishment of thy former Sins.
cc n1? uh-x, dt n1 vbz av-dc j cs av: c-acp, cst j n1 pn31 n1, vbds dt n1 pp-f po21 j n2.
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2026
But though God may begin speedily, yet he intermits again, he slacks his pace; and therefore the execution is not speedy.
But though God may begin speedily, yet he intermits again, he slacks his pace; and Therefore the execution is not speedy.
cc-acp cs np1 vmb vvi av-j, av pns31 vvz av, pns31 vvz po31 n1; cc av dt n1 vbz xx j.
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2027
As it is said of Pharaoh often, Because the plagues ceased, (though they had been laid upon him) Ingratum est cor Pharaonis, Pharaoh 's heart was hardned.
As it is said of Pharaoh often, Because the plagues ceased, (though they had been laid upon him) Ungrateful est cor Pharaonis, Pharaoh is heart was hardened.
p-acp pn31 vbz vvn pp-f np1 av, c-acp dt n2 vvd, (cs pns32 vhd vbn vvn p-acp pno31) fw-la fw-la fw-la fw-la, np1 vbz n1 vbds vvn.
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2028
But first we see, by that punishment which is laid upon Heli, That with God it is all one, to begin, and to consummate his judgement:
But First we see, by that punishment which is laid upon Heli, That with God it is all one, to begin, and to consummate his judgement:
p-acp ord pns12 vvb, p-acp d n1 r-crq vbz vvn p-acp np1, cst p-acp np1 pn31 vbz d pi, pc-acp vvi, cc pc-acp vvi po31 n1:
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(When I begin, I will make an end. (When I begin, I will make an end.
(c-crq pns11 vvb, pns11 vmb vvi dt n1.
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) And when Herod took a delight in that flattery and acclamation of the people, It is the voice of God, and not of man; ) And when Herod took a delight in that flattery and acclamation of the people, It is the voice of God, and not of man;
) cc c-crq np1 vvd dt n1 p-acp d n1 cc n1 pp-f dt n1, pn31 vbz dt n1 pp-f np1, cc xx pp-f n1;
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the angel of the Lord smote him immediately, & the worms took possession of him, the angel of the Lord smote him immediately, & the worms took possession of him,
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2032
though (if we take Josephus relation for truth) he died not in five days after.
though (if we take Josephus Relation for truth) he died not in five days After.
cs (cs pns12 vvb np1 n1 p-acp n1) pns31 vvd xx p-acp crd n2 a-acp.
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Howsoever, if we consider the judgements of God in his purpose, and decree, there they are eternal:
Howsoever, if we Consider the Judgments of God in his purpose, and Decree, there they Are Eternal:
c-acp, cs pns12 vvb dt n2 pp-f np1 p-acp po31 n1, cc n1, a-acp pns32 vbr j:
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2034
And for the execution thereof, though the wicked sinner dissemble his sense of his torments,
And for the execution thereof, though the wicked sinner dissemble his sense of his torments,
cc p-acp dt n1 av, cs dt j n1 vvi po31 n1 pp-f po31 n2,
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and, as Tertullian says of a persecutor, Herminianus, who being tormented at his death, in his violent sickness, cryed out, Nemo sciat, ne gaudeant Christiani;
and, as Tertullian Says of a persecutor, Herminianus, who being tormented At his death, in his violent sickness, cried out, Nemo sciat, ne Gaudeant Christians;
cc, c-acp np1 vvz pp-f dt n1, np1, r-crq vbg vvn p-acp po31 n1, p-acp po31 j n1, vvd av, np1 n1, ccx vvd np1;
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2036
Let no man know of my misery, lest the Christians rejoyce thereat:
Let no man know of my misery, lest the Christians rejoice thereat:
vvb dx n1 vvb pp-f po11 n1, cs dt njpg2 vvb av:
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2037
so these sinners suppress these judgements of God, from our knowledge, because they would not have that God, that inflicts them, glorified therein, by us:
so these Sinners suppress these Judgments of God, from our knowledge, Because they would not have that God, that inflicts them, glorified therein, by us:
av d n2 vvi d n2 pp-f np1, p-acp po12 n1, c-acp pns32 vmd xx vhi d n1, cst vvz pno32, vvn av, p-acp pno12:
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2038
Yet they know, their damnation hath never slept, nor let them sleep quietly:
Yet they know, their damnation hath never slept, nor let them sleep quietly:
av pns32 vvb, po32 n1 vhz av-x vvn, ccx vvb pno32 av av-jn:
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and, in Gods purpose, the judgement hath been eternal, and they have been damned as long as the devil;
and, in God's purpose, the judgement hath been Eternal, and they have been damned as long as the Devil;
cc, p-acp ng1 n1, dt n1 vhz vbn j, cc pns32 vhb vbn vvn a-acp av-j c-acp dt n1;
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and that's an execution speedy enough.
and that's an execution speedy enough.
cc d|vbz dt n1 j av-d.
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But because this appears not so evidently, but that they may disguise it to the world,
But Because this appears not so evidently, but that they may disguise it to the world,
cc-acp c-acp d vvz xx av av-j, cc-acp cst pns32 vmb vvi pn31 p-acp dt n1,
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2042
and (with much ado) to their own Consciences; Therefore their hearts are fully set in them, to do evil.
and (with much ado) to their own Consciences; Therefore their hearts Are Fully Set in them, to do evil.
cc (p-acp d n1) p-acp po32 d n2; av po32 n2 vbr av-j vvn p-acp pno32, pc-acp vdi j-jn.
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And so we pass to our third Part. This is that perversness, which the Heathen Philosopher Epictetus, apprehends, and reprehends;
And so we pass to our third Part. This is that perverseness, which the Heathen Philosopher Epictetus, apprehends, and reprehends;
cc av pns12 vvb p-acp po12 ord n1 d vbz d n1, r-crq dt j-jn n1 np1, vvz, cc vvz;
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2044
That whereas every thing is presented to us, Cum duabus sausis, with two handles, we take it still, by the wrong handle.
That whereas every thing is presented to us, Cum Duabus sausis, with two handles, we take it still, by the wrong handle.
cst cs d n1 vbz vvn p-acp pno12, fw-la fw-la fw-la, p-acp crd vvz, pns12 vvb pn31 av, p-acp dt j-jn n1.
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This is tortuositas serpentis, The wryness, the knottiness, the entangling of the Serpent.
This is tortuositas serpentis, The wryness, the knottiness, the entangling of the Serpent.
d vbz fw-la fw-la, dt n1, dt n1, dt n-vvg pp-f dt n1.
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2046
This is that which the Apostle takes such direct knowledge of, Despisest thou the riches of Gods bountifulness,
This is that which the Apostle Takes such Direct knowledge of, Despisest thou the riches of God's bountifulness,
d vbz d r-crq dt n1 vvz d j n1 pp-f, vv2 pns21 dt n2 pp-f npg1 n1,
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2047
and long-suffering, not knowing that it leads thee to repentance? St. Chrysostome 's comparison of such a sinner to a Vulture, that delights onely in dead carcases, that is, in company dead in their sins, holds best,and long-suffering, not knowing that it leads thee to Repentance? Saint Chrysostom is comparison of such a sinner to a Vulture, that delights only in dead carcases, that is, in company dead in their Sins, holds best,
cc j, xx vvg cst pn31 vvz pno21 p-acp n1? n1 np1 vbz n1 pp-f d dt n1 p-acp dt n1, cst vvz av-j p-acp j n2, cst vbz, p-acp n1 j p-acp po32 n2, vvz js,
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as himself notes, in this particular, that the Vulture perhorrescit fragrantiam unguenti, He loaths, and is ill affected with any sweet savour:
as himself notes, in this particular, that the Vulture perhorrescit fragrantiam Unguent, He Loathes, and is ill affected with any sweet savour:
c-acp px31 vvz, p-acp d j, cst dt n1 fw-la fw-la fw-la, pns31 vvz, cc vbz av-jn vvn p-acp d j n1:
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2049
for so doth this sinner finde death, in that soveraign Balm of the patience of God,
for so does this sinner find death, in that sovereign Balm of the patience of God,
c-acp av vdz d n1 vvi n1, p-acp d j-jn n1 pp-f dt n1 pp-f np1,
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2050
and he dies of Gods mercy:
and he die of God's mercy:
cc pns31 vvz pp-f npg1 n1:
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2051
Et quid infelicius illis, qui bono odore moriuntur? says S. Augustine: In what worse state can any man be,Et quid infelicius illis, qui Bono odore moriuntur? Says S. Augustine: In what Worse state can any man be,
fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la? vvz np1 np1: p-acp r-crq jc n1 vmb d n1 vbi,
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2052
then to take harm of a good air? But, as the same Father addes, Numquid quia mori voluisti, malum fecisti odorem? This indisposition in that particular man, does not make this air, an ill air;
then to take harm of a good air? But, as the same Father adds, Numquid quia Mori voluisti, malum fecisti odorem? This indisposition in that particular man, does not make this air, an ill air;
cs pc-acp vvi n1 pp-f dt j n1? p-acp, c-acp dt d n1 vvz, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la? d n1 p-acp d j n1, vdz xx vvi d n1, dt j-jn n1;
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2053
and yet this abuse of the patience of God, comes to be an infectious poyson, and such a poyson, as strikes the heart;
and yet this abuse of the patience of God, comes to be an infectious poison, and such a poison, as strikes the heart;
cc av d n1 pp-f dt n1 pp-f np1, vvz pc-acp vbi dt j n1, cc d dt n1, c-acp vvz dt n1;
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2054
and so general, as to strike the heart of the children of men; and so strongly,
and so general, as to strike the heart of the children of men; and so strongly,
cc av j, c-acp pc-acp vvi dt n1 pp-f dt n2 pp-f n2; cc av av-j,
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2055
as that their hearts should be fully set in them, to do evil. First then, what is this setting of the heart upon evil;
as that their hearts should be Fully Set in them, to do evil. First then, what is this setting of the heart upon evil;
c-acp cst po32 n2 vmd vbi av-j vvn p-acp pno32, pc-acp vdi j-jn. ord av, q-crq vbz d vvg pp-f dt n1 p-acp n-jn;
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2056
and then, what is this fulness, that leaves no room for a Cure? When a man receives figures and images of sin, into his Fancie and Imagination,
and then, what is this fullness, that leaves no room for a Cure? When a man receives figures and Images of since, into his Fancy and Imagination,
cc av, q-crq vbz d n1, cst vvz dx n1 p-acp dt vvb? c-crq dt n1 vvz n2 cc n2 pp-f n1, p-acp po31 n1 cc n1,
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2057
and leads them on to his Understanding and Discourse, to his Will, to his Consent, to his Heart, by a delightful dwelling upon the meditation of that sin;
and leads them on to his Understanding and Discourse, to his Will, to his Consent, to his Heart, by a delightful Dwelling upon the meditation of that since;
cc vvz pno32 a-acp p-acp po31 n1 cc n1, p-acp po31 n1, p-acp po31 vvb, p-acp po31 n1, p-acp dt j n-vvg p-acp dt n1 pp-f d n1;
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2058
yet this is not a setting of the heart upon doing evil.
yet this is not a setting of the heart upon doing evil.
av d vbz xx dt n-vvg pp-f dt n1 p-acp vdg n-jn.
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2059
To be surpris'd by a Tentation, to be overthrown by it, to be held down by it for a time, is not it.
To be surprised by a Tentation, to be overthrown by it, to be held down by it for a time, is not it.
pc-acp vbi vvn p-acp dt n1, pc-acp vbi vvn p-acp pn31, pc-acp vbi vvn a-acp p-acp pn31 p-acp dt n1, vbz xx pn31.
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2060
It is not when the devil looks in at the window to the heart, by presenting occasions of tentations, to the eye;
It is not when the Devil looks in At the window to the heart, by presenting occasions of tentations, to the eye;
pn31 vbz xx c-crq dt n1 vvz p-acp p-acp dt n1 p-acp dt n1, p-acp vvg n2 pp-f n2, p-acp dt n1;
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2061
nor when he comes in at the door, to our heart, at the ear, either in lascivious discourses,
nor when he comes in At the door, to our heart, At the ear, either in lascivious discourses,
ccx c-crq pns31 vvz p-acp p-acp dt n1, p-acp po12 n1, p-acp dt n1, av-d p-acp j n2,
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2062
or Satyrical and Libellous defamations of other men:
or Satyrical and Libellous defamations of other men:
cc j cc j n2 pp-f j-jn n2:
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2063
It is not, when the devil is put to his Circuit, to seek whom he may devour, and how he may corrupt the King by his Council, that is, The Soul by the Senses:
It is not, when the Devil is put to his Circuit, to seek whom he may devour, and how he may corrupt the King by his Council, that is, The Soul by the Senses:
pn31 vbz xx, c-crq dt n1 vbz vvn p-acp po31 n1, p-acp vvb r-crq pns31 vmb vvi, cc c-crq pns31 vmb vvi dt n1 p-acp po31 n1, cst vbz, dt n1 p-acp dt n2:
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2064
But it is, when by a habitual custom in sin, the sin arises meerly and immediately from my self:
But it is, when by a habitual custom in since, the since arises merely and immediately from my self:
cc-acp pn31 vbz, c-crq p-acp dt j n1 p-acp n1, dt n1 vvz av-j cc av-j p-acp po11 n1:
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2065
It is, when the heart hath usurp'd upon the devil, and upon the world too, and is able and apt to sin of it self, if there were no devil,
It is, when the heart hath usurped upon the Devil, and upon the world too, and is able and apt to since of it self, if there were no Devil,
pn31 vbz, c-crq dt n1 vhz vvn p-acp dt n1, cc p-acp dt n1 av, cc vbz j cc j p-acp n1 pp-f pn31 n1, cs pc-acp vbdr dx n1,
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2066
and if there were no outward objects of tentation:
and if there were no outward objects of tentation:
cc cs pc-acp vbdr dx j n2 pp-f n1:
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2067
when our own heart is become spontanea insania, & voluntarius daemon, Such a wilful Madness, and such a voluntary and natural Devil to it self,
when our own heart is become spontanea insania, & voluntarius daemon, Such a wilful Madness, and such a voluntary and natural devil to it self,
c-crq po12 d n1 vbz vvn fw-la fw-la, cc fw-la n1, d dt j n1, cc d dt j-jn cc j n1 p-acp pn31 n1,
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2068
as that we should be ambitious, though we were in an Hospital; and licentious, though we were in a wilderness;
as that we should be ambitious, though we were in an Hospital; and licentious, though we were in a Wilderness;
c-acp cst pns12 vmd vbi j, cs pns12 vbdr p-acp dt n1; cc j, cs pns12 vbdr p-acp dt n1;
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2069
and voluptuous, though in a famine:
and voluptuous, though in a famine:
cc j, cs p-acp dt n1:
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so that such a mans heart, is as a land of such Gyants, where the Children are born as great,
so that such a men heart, is as a land of such Giants, where the Children Are born as great,
av cst d dt ng1 n1, vbz p-acp dt n1 pp-f d n2, c-crq dt n2 vbr vvn p-acp j,
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2071
as the Men of other nations grow to be;
as the Men of other Nations grow to be;
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for those sins, which in other men have their birth, and their growth, after their birth, they begin at a Concupiscence,
for those Sins, which in other men have their birth, and their growth, After their birth, they begin At a Concupiscence,
p-acp d n2, r-crq p-acp j-jn n2 vhb po32 n1, cc po32 n1, p-acp po32 n1, pns32 vvb p-acp dt n1,
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and proceed to a Consent, and grow up to Actions, and swell up to Habits; In this man, sin begins at a stature and proportion above all this;
and proceed to a Consent, and grow up to Actions, and swell up to Habits; In this man, since begins At a stature and proportion above all this;
cc vvi p-acp dt vvb, cc vvb a-acp p-acp n2, cc vvb a-acp p-acp n2; p-acp d n1, n1 vvz p-acp dt n1 cc n1 p-acp d d;
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he begins at a delight in the sin, and comes instantly to a defence of it,
he begins At a delight in the since, and comes instantly to a defence of it,
pns31 vvz p-acp dt n1 p-acp dt n1, cc vvz av-jn p-acp dt n1 pp-f pn31,
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and to an obduration and impenitibleness in it:
and to an obduration and impenitibleness in it:
cc p-acp dt n1 cc n1 p-acp pn31:
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This is the evil of the heart, by the mis-use of Gods grace, to devest and lose all tenderness and remorse in sin.
This is the evil of the heart, by the misuse of God's grace, to devest and loose all tenderness and remorse in since.
d vbz dt n-jn pp-f dt n1, p-acp dt j pp-f npg1 n1, pc-acp vvb cc vvi d n1 cc n1 p-acp n1.
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Now for the Incurableness of this heart, it consists first in this, that there is a fulness;
Now for the Incurableness of this heart, it consists First in this, that there is a fullness;
av p-acp dt n1 pp-f d n1, pn31 vvz ord p-acp d, cst pc-acp vbz dt n1;
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It is fully set to do evil: & such a full heart hath no room for a Cure;
It is Fully Set to do evil: & such a full heart hath no room for a Cure;
pn31 vbz av-j vvd pc-acp vdi j-jn: cc d dt j n1 vhz dx n1 p-acp dt vvb;
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as a full stomack hath no room for Physick.
as a full stomach hath no room for Physic.
c-acp dt j n1 vhz dx n1 p-acp n1.
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The Mathematician could have removed the whole world with his Engine, if there had been any place to have set his Engine in.
The Mathematician could have removed the Whole world with his Engine, if there had been any place to have Set his Engine in.
dt n1 vmd vhi vvn dt j-jn n1 p-acp po31 n1, cs pc-acp vhd vbn d n1 pc-acp vhi vvn po31 n1 p-acp.
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Any man might be cur'd of any sin, if his heart were not full of it,
Any man might be cured of any since, if his heart were not full of it,
d n1 vmd vbi vvn pp-f d n1, cs po31 n1 vbdr xx j pp-f pn31,
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and fully set upon it: which setting, is indeed, in a great part, an unsetledness,
and Fully Set upon it: which setting, is indeed, in a great part, an unsettledness,
cc av-j vvn p-acp pn31: r-crq vvg, vbz av, p-acp dt j n1, dt n1,
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when the heart is in a perpetual motion, and in a miserable indifferencie to all sins:
when the heart is in a perpetual motion, and in a miserable indifferency to all Sins:
c-crq dt n1 vbz p-acp dt j n1, cc p-acp dt j n1 p-acp d n2:
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it may be fully set upon sin, though it be not vehemently affected to any one sin.
it may be Fully Set upon since, though it be not vehemently affected to any one since.
pn31 vmb vbi av-j vvn p-acp n1, cs pn31 vbb xx av-j vvn p-acp d crd n1.
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The reason which is assign'd, why the heart of man, if it receive a wound, is incurable, is the palpitation,
The reason which is assigned, why the heart of man, if it receive a wound, is incurable, is the palpitation,
dt n1 r-crq vbz vvn, c-crq dt n1 pp-f n1, cs pn31 vvb dt n1, vbz j, vbz dt n1,
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and the continual motion of the heart:
and the continual motion of the heart:
cc dt j n1 pp-f dt n1:
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for, if the heart could lie still, so that fit things might be applyed to it,
for, if the heart could lie still, so that fit things might be applied to it,
c-acp, cs dt n1 vmd vvi av, av cst j n2 vmd vbi vvd p-acp pn31,
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and work upon it, all wounds in all parts of the heart, were not necessarily mortal:
and work upon it, all wounds in all parts of the heart, were not necessarily Mortal:
cc vvi p-acp pn31, d n2 p-acp d n2 pp-f dt n1, vbdr xx av-j j-jn:
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So, if our hearts were not distracted, in so many forms, and so divers ways of sin, it might the better be cur'd of any one.
So, if our hearts were not distracted, in so many forms, and so diverse ways of since, it might the better be cured of any one.
av, cs po12 n2 vbdr xx vvn, p-acp av d n2, cc av j n2 pp-f n1, pn31 vmd dt av-jc vbi vvn pp-f d crd.
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St. Augustine had this apprehension, when he said, Audeo dicere utile esse cadere in aliquod manifestum peccatum, ut sibi displiceant:
Saint Augustine had this apprehension, when he said, Audeo dicere utile esse Cadere in aliquod Manifest peccatum, ut sibi displiceant:
n1 np1 vhd d n1, c-crq pns31 vvd, fw-la fw-la n1 fw-la fw-la p-acp fw-la fw-la fw-la, fw-la fw-la j:
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It is well for him, that is indifferent to all sins, if he fall into some such misery by some one sin,
It is well for him, that is indifferent to all Sins, if he fallen into Some such misery by Some one since,
pn31 vbz av p-acp pno31, cst vbz j p-acp d n2, cs pns31 vvb p-acp d d n1 p-acp d crd n1,
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as brings him to a sense of that, and of the rest.
as brings him to a sense of that, and of the rest.
c-acp vvz pno31 p-acp dt n1 pp-f d, cc pp-f dt n1.
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St. Augustine, when he says this, says he speaks boldly in saying so, Audeo dicere: but we may be so much more bold,
Saint Augustine, when he Says this, Says he speaks boldly in saying so, Audeo dicere: but we may be so much more bold,
n1 np1, c-crq pns31 vvz d, vvz pns31 vvz av-j p-acp vvg av, fw-la fw-la: cc-acp pns12 vmb vbi av av-d av-dc j,
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as to say further, That that man had been damn'd, if he had not sinn'd that sin:
as to say further, That that man had been damned, if he had not sinned that since:
c-acp pc-acp vvi av-jc, cst d n1 vhd vbn vvn, cs pns31 vhd xx vvn d n1:
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For the heart of the indifferent sinner bayts at all that ever rises, at all forms and images of sin:
For the heart of the indifferent sinner baits At all that ever rises, At all forms and Images of since:
c-acp dt n1 pp-f dt j n1 vvz p-acp d cst av vvz, p-acp d n2 cc n2 pp-f n1:
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when he sees a thief, he runs with him; and with the adulterer he hath his portion: when he sees a thief, he runs with him; and with the adulterer he hath his portion:
c-crq pns31 vvz dt n1, pns31 vvz p-acp pno31; cc p-acp dt n1 pns31 vhz po31 n1:
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and as soon as it contracts any spiritual disease, any sin, it is presently, not onely in morbo acuto, but in morbo complicato; in a sharp disease,
and as soon as it contracts any spiritual disease, any since, it is presently, not only in morbo acuto, but in morbo complicato; in a sharp disease,
cc c-acp av c-acp pn31 vvz d j n1, d n1, pn31 vbz av-j, xx av-j p-acp fw-mi fw-la, p-acp p-acp fw-mi fw-it; p-acp dt j n1,
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and in a manifold disease, a disease multiplied in it self.
and in a manifold disease, a disease multiplied in it self.
cc p-acp dt j n1, dt n1 vvn p-acp pn31 n1.
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Therefore it is, as St. Gregory notes, that the Prophet proposes it, as the hardest thing of all,
Therefore it is, as Saint Gregory notes, that the Prophet proposes it, as the Hardest thing of all,
av pn31 vbz, c-acp n1 np1 n2, cst dt n1 vvz pn31, c-acp dt js n1 pp-f d,
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for a sinner to return to his own heart, and to finde out that, after it is strayed,
for a sinner to return to his own heart, and to find out that, After it is strayed,
c-acp dt n1 pc-acp vvi p-acp po31 d n1, cc pc-acp vvi av d, c-acp pn31 vbz vvn,
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and scattered upon so several sins. Redite prevaricatores ad cor, says the Prophet: and, says that Father, Longe eis mittit, cum ad cor redire compellit:
and scattered upon so several Sins. Go back Prevaricatores ad cor, Says the Prophet: and, Says that Father, Long eis Sends, cum ad cor Redire compellit:
cc vvn p-acp av j n2. n1 n2 fw-la fw-la, vvz dt n1: cc, vvz d n1, j fw-la fw-la, fw-la fw-la fw-la vvi n1:
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God knows whither he sends them, when he sends them to their own heart:
God knows whither he sends them, when he sends them to their own heart:
np1 vvz c-crq pns31 vvz pno32, c-crq pns31 vvz pno32 p-acp po32 d n1:
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for, since it is true which the same Father said, Vix sancti inveniunt cor suum, The holyest man cannot at all times finde his own heart, (his heart may be bent upon Religion,
for, since it is true which the same Father said, Vix sancti inveniunt cor suum, The Holiest man cannot At all times find his own heart, (his heart may be bent upon Religion,
c-acp, c-acp pn31 vbz j r-crq dt d n1 vvd, fw-la fw-la fw-la fw-la fw-la, dt js n1 vmbx p-acp d n2 vvi po31 d n1, (po31 n1 vmb vbi vvn p-acp n1,
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and yet he cannot tell in which Religion; and upon Preaching, and yet he cannot tell which Preacher;
and yet he cannot tell in which Religion; and upon Preaching, and yet he cannot tell which Preacher;
cc av pns31 vmbx vvi p-acp r-crq n1; cc p-acp vvg, cc av pns31 vmbx vvi r-crq n1;
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and upon Prayer, and yet he shall finde strayings and deviations in his Prayer) much more hardly is the various and vagabond heart of such an indifferent sinner, to be found by any search.
and upon Prayer, and yet he shall find strayings and deviations in his Prayer) much more hardly is the various and vagabond heart of such an indifferent sinner, to be found by any search.
cc p-acp n1, cc av pns31 vmb vvi n2 cc n2 p-acp po31 n1) d av-dc av vbz dt j cc n1 n1 pp-f d dt j n1, pc-acp vbi vvn p-acp d n1.
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If he enquire for his heart, at that Chamber where he remembers it was yesterday, in lascivious and lustful purposes, he shall hear that it went from thence to some riotous Feasting, from thence to some Blasphemous Gaming,
If he inquire for his heart, At that Chamber where he remembers it was yesterday, in lascivious and lustful Purposes, he shall hear that it went from thence to Some riotous Feasting, from thence to Some Blasphemous Gaming,
cs pns31 vvi p-acp po31 n1, p-acp d n1 c-crq pns31 vvz pn31 vbds av-an, p-acp j cc j n2, pns31 vmb vvi cst pn31 vvd p-acp av p-acp d j vvg, p-acp av p-acp d j n-vvg,
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after, to some Malicious Consultation of entangling one, and supplanting another;
After, to Some Malicious Consultation of entangling one, and supplanting Another;
a-acp, p-acp d j n1 pp-f vvg pi, cc n-vvg j-jn;
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and he shall never trace it so close, as to drive it home, that is, to the consideration of it self,
and he shall never trace it so close, as to drive it home, that is, to the consideration of it self,
cc pns31 vmb av-x vvi pn31 av av-j, c-acp pc-acp vvi pn31 av-an, cst vbz, p-acp dt n1 pp-f pn31 n1,
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and that God that made it; nay, scarce to make it consist in any one particular sin.
and that God that made it; nay, scarce to make it consist in any one particular since.
cc cst np1 cst vvd pn31; uh-x, av-j pc-acp vvi pn31 vvi p-acp d crd j n1.
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That which St. Bernard fear'd in Eugenius, when he came to be Pope, and so to a distraction of many worldly businesses, may much more be fear'd in a distraction of many sins, Cave ne te trahant, quo non vis;
That which Saint Bernard feared in Eugenius, when he Come to be Pope, and so to a distraction of many worldly businesses, may much more be feared in a distraction of many Sins, Cave ne te trahant, quo non vis;
d r-crq n1 np1 vvn p-acp np1, c-crq pns31 vvd pc-acp vbi n1, cc av p-acp dt n1 pp-f d j n2, vmb d dc vbb vvn p-acp dt n1 pp-f d n2, n1 ccx fw-la n1, fw-la fw-fr fw-fr;
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Take heed lest these sins carry thee farther, then thou intendest: thou intendest but Pleasure, or Profit;
Take heed lest these Sins carry thee farther, then thou intendest: thou intendest but Pleasure, or Profit;
vvb n1 cs d n2 vvb pno21 av-jc, cs pns21 vv2: pns21 vv2 p-acp n1, cc n1;
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but the sin will carry thee farther: Quaeris quo? says that Father;
but the since will carry thee farther: Quaeris quo? Says that Father;
cc-acp dt n1 vmb vvi pno21 av-jc: np1 fw-la? vvz d n1;
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Dost thou ask whither? Ad cor durum, To a senslesness, a remorslesness, a hardness of heart:
Dost thou ask whither? Ad cor durum, To a senselessness, a remorslesness, a hardness of heart:
vd2 pns21 vvi q-crq? fw-la fw-la fw-la, p-acp dt n1, dt n1, dt n1 pp-f n1:
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nec pergas quaerere, (says he) quid illud sit; Never ask what that hardness of heart is:nec pergas quaerere, (Says he) quid illud sit; Never ask what that hardness of heart is:
fw-la fw-la fw-la, (vvz pns31) fw-la fw-la fw-la; av-x vvb r-crq d n1 pp-f n1 vbz:
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for, if thou know it not, thou hast it.
for, if thou know it not, thou hast it.
c-acp, cs pns21 vvb pn31 xx, pns21 vh2 pn31.
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This then is the fulness, and so the Incurableness of the heart, by that reason of perpetual motion;
This then is the fullness, and so the Incurableness of the heart, by that reason of perpetual motion;
np1 av vbz dt n1, cc av dt n1 pp-f dt n1, p-acp d n1 pp-f j n1;
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because it is in perpetual progress from sin to sin, he never considers his state.
Because it is in perpetual progress from since to since, he never considers his state.
c-acp pn31 vbz p-acp j n1 p-acp n1 p-acp n1, pns31 av-x vvz po31 n1.
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But there is another fulness intended here, That he is come to a full point, to a consideration of his sin,
But there is Another fullness intended Here, That he is come to a full point, to a consideration of his since,
p-acp pc-acp vbz j-jn n1 vvd av, cst pns31 vbz vvn p-acp dt j n1, p-acp dt n1 pp-f po31 n1,
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and to a station and setledness in it, out of a foundation of Reason, as though it were, not onely an excusable,
and to a station and settledness in it, out of a Foundation of Reason, as though it were, not only an excusable,
cc p-acp dt n1 cc n1 p-acp pn31, av pp-f dt n1 pp-f n1, c-acp cs pn31 vbdr, xx av-j dt j,
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but a wise proceeding, Because Gods judgements are not executed. But when man becomes to be thus fully set, God shall set him faster: Iniquitas tua in sacculo signata;
but a wise proceeding, Because God's Judgments Are not executed. But when man becomes to be thus Fully Set, God shall Set him faster: Iniquitas tua in sacculo signata;
cc-acp dt j n-vvg, p-acp npg1 n2 vbr xx vvn. cc-acp q-crq n1 vvz pc-acp vbi av av-j vvn, np1 vmb vvi pno31 av-jc: fw-la fw-la p-acp fw-la fw-la;
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His transgression shall be sealed up in a bag, and God shall sow up his iniquity:
His Transgression shall be sealed up in a bag, and God shall sow up his iniquity:
po31 n1 vmb vbi vvn a-acp p-acp dt n1, cc np1 vmb vvi a-acp po31 n1:
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And, Quid cor hominis nisi sacculus Dei? What is this bag of God, but the heart of that sinner? There,
And, Quid cor hominis nisi sacculus Dei? What is this bag of God, but the heart of that sinner? There,
cc, fw-la fw-la fw-la fw-la fw-la fw-la? q-crq vbz d n1 pp-f np1, cc-acp dt n1 pp-f d n1? a-acp,
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as a bag of a wretched Misers money, which shall never be opened, never told till his death, lies this bag of sin, this frozen heart of an impenitent sinner;
as a bag of a wretched Misers money, which shall never be opened, never told till his death, lies this bag of since, this frozen heart of an impenitent sinner;
c-acp dt n1 pp-f dt j ng1 n1, r-crq vmb av-x vbi vvn, av-x vvd p-acp po31 n1, vvz d n1 pp-f n1, d j-vvn n1 pp-f dt j n1;
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and his sins shall never be opened, never told to his own Conscience, till it be done to his final condemnation.
and his Sins shall never be opened, never told to his own Conscience, till it be done to his final condemnation.
cc po31 n2 vmb av-x vbi vvn, av-x vvd p-acp po31 d n1, c-acp pn31 vbb vdn p-acp po31 j n1.
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God shall suffer him to settle, where he hath chosen to settle himself, in an unsensibleness,
God shall suffer him to settle, where he hath chosen to settle himself, in an unsensibleness,
np1 vmb vvi pno31 pc-acp vvi, c-crq pns31 vhz vvn pc-acp vvi px31, p-acp dt n1,
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an Inintelligibleness, (to use Tertullian 's word) of his own condition:
an Inintelligibleness, (to use Tertullian is word) of his own condition:
dt n1, (pc-acp vvi np1 vbz n1) pp-f po31 d n1:
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And, Quid miserior misero non miserante seipsum? Who can be more miserable then that man, who does not commiserate his own misery? How far gone is he into a pitiful estate, that neither desires to be pitied by others,
And, Quid miserior misero non miserante seipsum? Who can be more miserable then that man, who does not commiserate his own misery? How Far gone is he into a pitiful estate, that neither Desires to be pitied by Others,
cc, fw-la n1 fw-la fw-la fw-la fw-la? q-crq vmb vbi av-dc j cs d n1, r-crq vdz xx vvi po31 d n1? c-crq av-j vvn vbz pns31 p-acp dt j n1, cst dx n2 pc-acp vbi vvn p-acp n2-jn,
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nor pities himself, nor discerns that his state needs pity? Invaluerat ira tua super me,
nor pities himself, nor discerns that his state needs pity? Invaluerat ira tua super me,
ccx vvz px31, ccx vvz d po31 n1 vvz n1? fw-la fw-la fw-la fw-la pno11,
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& nesciebam, says blessed St. Augustine: Thy hand lay heavie upon me, and I found it not to be thy hand:& nesciebam, Says blessed Saint Augustine: Thy hand lay heavy upon me, and I found it not to be thy hand:
cc fw-la, vvz j-vvn n1 np1: po21 n1 vvd j p-acp pno11, cc pns11 vvd pn31 xx pc-acp vbi po21 n1:
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because the Maledictions of God are honeyed and candied over, with a little crust or sweetness of worldly ease,
Because the Maledictions of God Are honeyed and candied over, with a little crust or sweetness of worldly ease,
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or reprieve, we do not apprehend them in their true taste, and right nature. Obsurdueram stridore catenarum mearum, says the same Father:
or reprieve, we do not apprehend them in their true taste, and right nature. Obsurdueram stridore catenarum mearum, Says the same Father:
cc n1, pns12 vdb xx vvi pno32 p-acp po32 j n1, cc j-jn n1. np1 fw-la fw-la fw-la, vvz dt d n1:
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The jingling and ratling of our Chains and Fetters, makes us deaf: The weight of the judgement takes away the sense of the judgement.
The jingling and rattling of our Chains and Fetters, makes us deaf: The weight of the judgement Takes away the sense of the judgement.
dt j-vvg cc vvg pp-f po12 n2 cc n2, vvz pno12 j: dt n1 pp-f dt n1 vvz av dt n1 pp-f dt n1.
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This is the full setting of the heart to do evil, when a man fills himself with the liberty of passing into any sin, in an indifferencie;
This is the full setting of the heart to do evil, when a man fills himself with the liberty of passing into any since, in an indifferency;
d vbz dt j n-vvg pp-f dt n1 pc-acp vdi j-jn, c-crq dt n1 vvz px31 p-acp dt n1 pp-f vvg p-acp d n1, p-acp dt n1;
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and then findes no reason why he should leave that way, either by the love, or by the fear of God.
and then finds no reason why he should leave that Way, either by the love, or by the Fear of God.
cc av vvz dx n1 c-crq pns31 vmd vvi d n1, av-d p-acp dt n1, cc p-acp dt n1 pp-f np1.
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If he prosper by his sin, then he findes no reason; if he do not prosper by it,
If he prosper by his since, then he finds no reason; if he do not prosper by it,
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yet he findes a wrong reason. If unseasonable flouds drown his Harvest, and frustrate all his labours, and his hopes;
yet he finds a wrong reason. If unseasonable floods drown his Harvest, and frustrate all his labours, and his hope's;
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he never findes, that his oppressing, and grinding of the Poor, was any cause of those waters,
he never finds, that his oppressing, and grinding of the Poor, was any cause of those waters,
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but he looks onely how the Winde sate, and how the ground lay;
but he looks only how the Wind sat, and how the ground lay;
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and he concludes, that if Noah, and Job, and Daniel had been there, their labour must have perished,
and he concludes, that if Noah, and Job, and daniel had been there, their labour must have perished,
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and been drown'd, as well as his.
and been drowned, as well as his.
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If a vehement Fever take hold of him, he remembers where he sweat, and when he took cold;
If a vehement Fever take hold of him, he remembers where he sweat, and when he took cold;
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where he walked too fast, where his Casement stood open, and where he was too bold upon Fruit, or meat of hard digestion;
where he walked too fast, where his Casement stood open, and where he was too bold upon Fruit, or meat of hard digestion;
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but he never remembers the sinful and naked Wantonnesses, the profuse and wastful Dilapidations of his own body, that have made him thus obnoxious and open to all dangerous Distempers.
but he never remembers the sinful and naked Wantonnesses, the profuse and wasteful Dilapidations of his own body, that have made him thus obnoxious and open to all dangerous Distempers.
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Thunder from heaven burns his Barns, and he says, What luck was this? if it had fallen but ten foot short or over, my barns had been safe:
Thunder from heaven burns his Barns, and he Says, What luck was this? if it had fallen but ten foot short or over, my Barns had been safe:
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whereas his former blasphemings of the Name of God, drew down that Thunder upon that house, as it was his;
whereas his former blasphemings of the Name of God, drew down that Thunder upon that house, as it was his;
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and that Lightning could no more fall short or over, then the Angel which was sent to Sodom, could have burnt another Citie, and have spar'd that;
and that Lightning could no more fallen short or over, then the Angel which was sent to Sodom, could have burned Another city, and have spared that;
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or then the Plagues of Moses and of Aaron could have fallen upon Goshen, and have spar'd Egypt. His Gomers abound with Manna, he overflows with all for necessities,
or then the Plagues of Moses and of Aaron could have fallen upon Goshen, and have spared Egypt. His Gomers abound with Manna, he overflows with all for necessities,
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and with all delicacies, in this life;
and with all delicacies, in this life;
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and yet he findes worms in his Manna, a putrefaction, and a mouldring away, of this abundant state;
and yet he finds worms in his Manna, a putrefaction, and a mouldering away, of this abundant state;
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but he sees not that that is, because his Manna was gathered upon the Sabbath, that there were profanations of the Name and Ordinances of God, mingled in his means of growing rich.
but he sees not that that is, Because his Manna was gathered upon the Sabbath, that there were profanations of the Name and Ordinances of God, mingled in his means of growing rich.
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To end all, This is the true Use that we are to make of the long-suffering and patience of God, That when his patience ends, ours may begin:
To end all, This is the true Use that we Are to make of the long-suffering and patience of God, That when his patience ends, ours may begin:
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That if he forbear others rather then us, we do not expostulate, as in Job, Wherefore do the wicked live,
That if he forbear Others rather then us, we do not expostulate, as in Job, Wherefore do the wicked live,
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and become old, and grow mighty in power? but rather, if he chastise us rather then others, say with David, Our heart is not turned back,
and become old, and grow mighty in power? but rather, if he chastise us rather then Others, say with David, Our heart is not turned back,
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neither have our steps declined from thy ways, though thou hast sore broken us, in the place of dragons,
neither have our steps declined from thy ways, though thou hast soar broken us, in the place of dragons,
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and covered us with the shadow of death: And that if sentence be executed upon us, we may make use of his judgement;and covered us with the shadow of death: And that if sentence be executed upon us, we may make use of his judgement;
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and if not, we may continue, and enlarge his mercies towards us. AMEN.
and if not, we may continue, and enlarge his Mercies towards us. AMEN.
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A SERMON Preached at WHITE-HALL, Novemb. 2. 1617. SERMON VII. PSAL. 55.19. Because they have no changes, therefore they fear not God.
A SERMON Preached At WHITEHALL, November 2. 1617. SERMON VII. PSALM 55.19. Because they have no changes, Therefore they Fear not God.
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IN a Prison, where men wither'd in a close and perpetual imprisonment; In a Galley, where men were chain'd to a laborious and perpetual slavery;
IN a Prison, where men withered in a close and perpetual imprisonment; In a Galley, where men were chained to a laborious and perpetual slavery;
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In places, where any change that could come, would put them in a better state,
In places, where any change that could come, would put them in a better state,
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then they were before, this might seem a fitter Text, then in a Court, where every man having set his foot,
then they were before, this might seem a fitter Text, then in a Court, where every man having Set his foot,
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or plac'd his hopes upon the present happy state, and blessed Government, every man is rather to be presum'd to love God,
or placed his hope's upon the present happy state, and blessed Government, every man is rather to be presumed to love God,
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because there are no changes, then to take occasion of murmuring at the constancie of Gods goodness towards us.
Because there Are no changes, then to take occasion of murmuring At the constancy of God's Goodness towards us.
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But because the first murmuring at their present condition, the first Innovation that ever was, was in Heaven;
But Because the First murmuring At their present condition, the First Innovation that ever was, was in Heaven;
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The Angels kept not their first Estate: Though as Princes are Gods, so their well-govern'd Courts, are Copies, and representations of Heaven;
The Angels kept not their First Estate: Though as Princes Are God's, so their well-governed Courts, Are Copies, and representations of Heaven;
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yet the Copy cannot be better then the Original:
yet the Copy cannot be better then the Original:
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And therefore, as Heaven it self had, so all Courts will ever have, some persons, that are under the Increpation of this Text, That, Because they have no changes, therefore they fear not God:
And Therefore, as Heaven it self had, so all Courts will ever have, Some Persons, that Are under the Increpation of this Text, That, Because they have no changes, Therefore they Fear not God:
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At least, if I shall meet with no conscience, that finds in himself a guiltiness of this sin,
At least, if I shall meet with no conscience, that finds in himself a guiltiness of this since,
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if I shall give him no occasion of repentance, yet I shall give him occasion of praysing,
if I shall give him no occasion of Repentance, yet I shall give him occasion of praising,
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and magnifying that gracious God, which hath preserv'd him from such sins, as other men have fallen into, though he have not:
and magnifying that gracious God, which hath preserved him from such Sins, as other men have fallen into, though he have not:
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For, I shall let him see first, The dangerous slipperiness, the concurrence, the co-incidence of sins;
For, I shall let him see First, The dangerous slipperiness, the concurrence, the coincidence of Sins;
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that a habit and custom of sin, slips easily into that dangerous degree of Obduration, that men come to sin upon Reason;
that a habit and custom of since, slips Easily into that dangerous degree of Obduration, that men come to sin upon Reason;
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they find a Quia, a Cause, a Reason why they should sin:
they find a Quia, a Cause, a Reason why they should sin:
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and then, in a second place, he shall see, what perverse and frivolous reasons they assign for their sins,
and then, in a second place, he shall see, what perverse and frivolous Reasons they assign for their Sins,
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when they are come to that;
when they Are come to that;
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even that which should avert them, they make the cause of them, Because they have no changes.
even that which should avert them, they make the cause of them, Because they have no changes.
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And then, lastly, by this perverse mistaking, they come to that infatuation, that dementation, as that they loose the principles of all knowledge, and all wisedom:
And then, lastly, by this perverse mistaking, they come to that infatuation, that dementation, as that they lose the principles of all knowledge, and all Wisdom:
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The fear of God is the beginning of wisedom; and, Because they have no changes, they fear not God. The Fear of God is the beginning of Wisdom; and, Because they have no changes, they Fear not God.
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First then, We enter into our first Part, The slipperiness of habitual sin, with that note of S. Gregorie, Peccatum cum voce, est culpa cum actione; First then, We enter into our First Part, The slipperiness of habitual since, with that note of S. Gregory, Peccatum cum voce, est culpa cum action;
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peccatum cum clamore, est culpa cum libertate; Sinful thougths produc'd into actions, are speaking sins; sinful actions continued into habits, are crying sins.peccatum cum Noise, est culpa cum Libertate; Sinful thoughs produced into actions, Are speaking Sins; sinful actions continued into habits, Are crying Sins.
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There is a sin before these; a speechless sin, a whispering sin, which no body hears, but our own conscience;
There is a since before these; a speechless since, a whispering since, which no body hears, but our own conscience;
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which is, when a sinful thought or purpose is born in our hearts, first we rock it, by tossing,
which is, when a sinful Thought or purpose is born in our hearts, First we rock it, by tossing,
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and tumbling it in our fancies, and imaginations, and by entertaining it with delight and consent,
and tumbling it in our fancies, and Imaginations, and by entertaining it with delight and consent,
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& with remembring, with how much pleasure we did the like sin before, and how much we should have,
& with remembering, with how much pleasure we did the like since before, and how much we should have,
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if we could bring this to pass;
if we could bring this to pass;
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And as we rock it, so we swathe it, we cover it, with some pretences, some excuses, some hopes of coveraling it;
And as we rock it, so we swath it, we cover it, with Some pretences, Some excuses, Some hope's of coveraling it;
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and this is that, which we call Morosam delectationem, a delight to stand in the air and prospect of a sin,
and this is that, which we call Morosam delectationem, a delight to stand in the air and prospect of a since,
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and a loathness to let it go out of our sight.
and a loathness to let it go out of our sighed.
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Of this sin S. Gregory sayes nothing in this place, but onely of actual sins, which he calls speaking; and of habitual, which he calls crying sins. And this is as far,
Of this since S. Gregory Says nothing in this place, but only of actual Sins, which he calls speaking; and of habitual, which he calls crying Sins. And this is as Far,
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as the Schools, or the Casuists do ordinarily trace sin; To find out peccata Infantia, speechless sins, in the heart;
as the Schools, or the Casuists do ordinarily trace since; To find out Peccata Infancy, speechless Sins, in the heart;
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peccata vocatia, speaking sins, in our actions;Peccata vocatia, speaking Sins, in our actions;
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And peccata clamantia, crying and importunate sins, which will not suffer God to take his rest, no nor to fulfil his own Oath, and protestation:
And Peccata clamantia, crying and importunate Sins, which will not suffer God to take his rest, no nor to fulfil his own Oath, and protestation:
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He hath said, As I live, I would not the death of a sinner; and they extort a death from him.
He hath said, As I live, I would not the death of a sinner; and they extort a death from him.
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But besides these, Here is a farther degree, beyond speaking sins, and crying sins; beyond actual sins and habitual sins;
But beside these, Here is a farther degree, beyond speaking Sins, and crying Sins; beyond actual Sins and habitual Sins;
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here are peccata cum ratione, and cum disputatione; we will reason, we will debate, we will dispute it out with God,
Here Are Peccata cum ratione, and cum disputation; we will reason, we will debate, we will dispute it out with God,
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and we will conclude against all his Arguments, that there is a Quia, a Reason, why we should proceed and go forward in our sin:
and we will conclude against all his Arguments, that there is a Quia, a Reason, why we should proceed and go forward in our since:
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Et pudet non esse impudentes, as S. Augustine heightens this sinful disposition; Men grow asham'd of all holy shamefac'dness, and tenderness toward sin;Et It is shameful non esse impudentes, as S. Augustine heightens this sinful disposition; Men grow ashamed of all holy shamefacedness, and tenderness towards since;
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they grow asham'd to be put off, or frighted from their sinful pleasure, with the ordinary terror of Gods imaginary judgements;
they grow ashamed to be put off, or frighted from their sinful pleasure, with the ordinary terror of God's imaginary Judgments;
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asham'd to be no wiser then S. Paul would have them, to be mov'd, or taken hold of, by the foolishness of preaching;
ashamed to be no Wiser then S. Paul would have them, to be moved, or taken hold of, by the foolishness of preaching;
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or to be no stronger of themselves then so, that we should trust to anothers taking of our infirmities, and bearing of our sicknesses;
or to be no Stronger of themselves then so, that we should trust to another's taking of our infirmities, and bearing of our Sicknesses;
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Or to be no richer, or no more provident then so, To sell all, and give it away, and make a treasure in Heaven,
Or to be no Richer, or no more provident then so, To fell all, and give it away, and make a treasure in Heaven,
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and all this for fear of Theeves, and Rust, and Canker, and Moths here.
and all this for Fear of Thieves, and Rust, and Canker, and Moths Here.
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That which is not allowable in Courts of Justice, in criminal Causes, To hear Evidence against the King, we will admit against God;
That which is not allowable in Courts of justice, in criminal Causes, To hear Evidence against the King, we will admit against God;
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we will hear Evidence against God;
we will hear Evidence against God;
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we will hear what mans reason can say in favor of the Delinquent, why he should be condemned;
we will hear what men reason can say in favour of the Delinquent, why he should be condemned;
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why God should punish the soul eternally, for the momentany pleasures of the body: Nay, we suborn witnesses against God, and we make Philosophy and Reason speak against Religion, and against God;
why God should Punish the soul eternally, for the momentany pleasures of the body: Nay, we suborn Witnesses against God, and we make Philosophy and Reason speak against Religion, and against God;
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though indeed, Omne verum, omni vero consentiens; whatsoever is true in Philosophy, is true in Divinity too;
though indeed, Omne verum, omni vero consentiens; whatsoever is true in Philosophy, is true in Divinity too;
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howsoever we distort it, and wrest it to the contrary. We hear Witnesses, and we suborn Witnesses against God; and we do more;
howsoever we distorted it, and wrest it to the contrary. We hear Witnesses, and we suborn Witnesses against God; and we do more;
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we proceed by Recriminations, and a cross Bill, with a Quia Deus, because God does as he does, we may do as we do;
we proceed by Recriminations, and a cross Bill, with a Quia Deus, Because God does as he does, we may do as we do;
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Because God does not punish Sinners, we need not forbear sins;
Because God does not Punish Sinners, we need not forbear Sins;
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whilst we sin strongly, by oppressing others, that are weaker, or craftily by circumventing others that are simple.
while we sin strongly, by oppressing Others, that Are Weaker, or craftily by circumventing Others that Are simple.
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This is but Leoninum, and Vulpinum, that tincture of the Lyon, and of the Fox, that brutal nature that is in us.
This is but Leoninum, and Vulpinum, that tincture of the lion, and of the Fox, that brutal nature that is in us.
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But when we come to sin, upon reason, and upon discourse, upon Meditation, and upon plot, This is Humanum, to become the Man of Sin, to surrender that, which is the Form,
But when we come to since, upon reason, and upon discourse, upon Meditation, and upon plot, This is Humanum, to become the Man of since, to surrender that, which is the From,
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and Essence of man, Reason, and understanding, to the service of sin.
and Essence of man, Reason, and understanding, to the service of since.
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When we come to sin wisely and learnedly, to sin logically, by a Quia, and an Ergo, that,
When we come to sin wisely and learnedly, to sin logically, by a Quia, and an Ergo, that,
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Because God does thus, we may do as we do, we shall come to sin through all the Arts,
Because God does thus, we may do as we do, we shall come to since through all the Arts,
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and all our knowledge, To sin Grammatically, to tie sins together in construction, in a Syntaxis, in a chaine,
and all our knowledge, To sin Grammatically, to tie Sins together in construction, in a Syntaxis, in a chain,
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and dependance, and coherence upon one another:
and dependence, and coherence upon one Another:
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And to sin Historically, to sin over sins of other men again, to sin by precedent,
And to sin Historically, to sin over Sins of other men again, to sin by precedent,
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and to practice that which we had read: And we come to sin Rhetorically, perswasively, powerfully;
and to practice that which we had read: And we come to sin Rhetorically, persuasively, powerfully;
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and as we have found examples for our sins in History, so we become examples to others, by our sins, to lead and encourage them, in theirs;
and as we have found Examples for our Sins in History, so we become Examples to Others, by our Sins, to led and encourage them, in theirs;
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when we come to employ upon sin, that which is the essence of man, Reason,
when we come to employ upon since, that which is the essence of man, Reason,
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and discourse, we will also employ upon it, those which are the properties of man onely, which are, To speak, and to laugh;
and discourse, we will also employ upon it, those which Are the properties of man only, which Are, To speak, and to laugh;
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we will come to speak, and talk, and to boast of our sins, and at last, to laugh and jest at our sins;
we will come to speak, and talk, and to boast of our Sins, and At last, to laugh and jest At our Sins;
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and as we have made sin a Recreation, so we will make a jest of our condemnation.
and as we have made since a Recreation, so we will make a jest of our condemnation.
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And this is the dangerous slipperiness of sin, to slide by Thoughts and Actions, and Habits, to contemptuous obduration.
And this is the dangerous slipperiness of since, to slide by Thoughts and Actions, and Habits, to contemptuous obduration.
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Now amongst the manifold perversnesses and incongruities of this artificial sinning, of sinning upon Reason, upon a quia, and an ergo, of arguing a cause for our sin; Now among the manifold Perversenesses and incongruities of this artificial sinning, of sinning upon Reason, upon a quia, and an ergo, of arguing a cause for our since;
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this is one, That we never assigne the right cause: we impute our sin to our Youth, to our Constitution, to our Complexion;
this is one, That we never assign the right cause: we impute our since to our Youth, to our Constitution, to our Complexion;
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and so we make our sin our Nature: we impute it to our Station, to our Calling, to our Course of life;
and so we make our since our Nature: we impute it to our Station, to our Calling, to our Course of life;
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and so we make our sin our Occupation:
and so we make our since our Occupation:
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we impute it to Necessity, to Perplexity, that we must necessarily do that, or a worse sin;
we impute it to Necessity, to Perplexity, that we must necessarily do that, or a Worse since;
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and so we make our sin our Direction. We see the whole world is Ecclesia malignantium, a Synagogue, a Church of wicked men;
and so we make our since our Direction. We see the Whole world is Ecclesia Malignants, a Synagogue, a Church of wicked men;
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and we think it a Schismatical thing, to separate our selves from that Church, and we are loth to be excommunicated in that Church;
and we think it a Schismatical thing, to separate our selves from that Church, and we Are loath to be excommunicated in that Church;
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and so we apply our selves to that, we do as they do, with the wicked we are wicked;
and so we apply our selves to that, we do as they do, with the wicked we Are wicked;
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and so we make our sin our Civility.
and so we make our since our Civility.
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And though it be some degree of injustice, to impute all our particular sins, to the devil himself,
And though it be Some degree of injustice, to impute all our particular Sins, to the Devil himself,
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after a habit of sin hath made us spontaneos daemones, devils to our selves;
After a habit of since hath made us spontaneos daemons, Devils to our selves;
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yet we do come too near an imputing our sins to God himself, when we place such an impossibility in his Commandments,
yet we do come too near an imputing our Sins to God himself, when we place such an impossibility in his commandments,
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as makes us lazie, that because we cannot do all, therefore we will do nothing;
as makes us lazy, that Because we cannot do all, Therefore we will do nothing;
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or such a manifestation and infallibility in his Decree, as makes us either secure, or desperate;
or such a manifestation and infallibility in his decree, as makes us either secure, or desperate;
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and say, The Decree hath sav'd me, therefore I can take no harm; or, The Decree hath damn'd me, therefore I can do no good.
and say, The decree hath saved me, Therefore I can take no harm; or, The decree hath damned me, Therefore I can do no good.
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No man can assigne a reason in the Sun, why his body casts a shadow:
No man can assign a reason in the Sun, why his body Cast a shadow:
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why all the place round about him, is illumin'd by the Sun, the reason is in the Sun;
why all the place round about him, is illumined by the Sun, the reason is in the Sun;
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but of his shadow, there is no other reason, but the grosness of his own body:
but of his shadow, there is no other reason, but the grossness of his own body:
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why there is any beam of light, any spark of life, in my soul, he that is the Lord of light and life,
why there is any beam of Light, any spark of life, in my soul, he that is the Lord of Light and life,
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and would not have me die in darkness, is the onely cause;
and would not have me die in darkness, is the only cause;
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but of the shadow of death, wherein I sit, there is no cause, but mine own corruption.
but of the shadow of death, wherein I fit, there is no cause, but mine own corruption.
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And this is the cause, why I do sin; but why I should sin, there is none at all.
And this is the cause, why I do sin; but why I should sin, there is none At all.
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Yet in this Text the Sinner assignes a cause; and it is, Quia non mutationes, Because they have no Changes.
Yet in this Text the Sinner assigns a cause; and it is, Quia non mutationes, Because they have no Changes.
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God hath appointed that earth, which he hath given to the sons of men, to rest, and stand still;
God hath appointed that earth, which he hath given to the Sons of men, to rest, and stand still;
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and that heaven which he reserves for those sons of men, who are also the sons of God, he hath appointed to stand still too:
and that heaven which he reserves for those Sons of men, who Are also the Sons of God, he hath appointed to stand still too:
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All that is between heaven and earth, is in perpetual motion, and vicissitude;
All that is between heaven and earth, is in perpetual motion, and vicissitude;
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but all that is appointed for man, mans possession here, mans reversion hereafter, earth and heaven, is appointed for rest, and stands still;
but all that is appointed for man, men possession Here, men reversion hereafter, earth and heaven, is appointed for rest, and Stands still;
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and therefore God proceeds in his own way, and declares his love most, where there are fewest Changes.
and Therefore God proceeds in his own Way, and declares his love most, where there Are fewest Changes.
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This rest of heaven, he hath expressed often, by the name of a Kingdom, as in that Petition, Thy kingdom come: And that rest which is to be derived upon us, here in earth, he expresses in the same phrase too,
This rest of heaven, he hath expressed often, by the name of a Kingdom, as in that Petition, Thy Kingdom come: And that rest which is to be derived upon us, Here in earth, he Expresses in the same phrase too,
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when having presented to the children of Israel, an Inventary and Catalogue of all his former blessings, he concludes all, includes all in this one, Et prosperata es in regnum, I have advanced thee to be a kingdom:
when having presented to the children of Israel, an Inventary and Catalogue of all his former blessings, he concludes all, includes all in this one, Et prosperata es in Kingdom, I have advanced thee to be a Kingdom:
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which form, God hath not onely still preserv'd to us, but hath also united Kingdoms together;
which from, God hath not only still preserved to us, but hath also united Kingdoms together;
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and to give us a stronger body, and safer from all Changes, whereas he hath made up other Kingdoms, of Towns and Cities, he hath made us a Kingdom of Kingdoms,
and to give us a Stronger body, and safer from all Changes, whereas he hath made up other Kingdoms, of Towns and Cities, he hath made us a Kingdom of Kingdoms,
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and given us as many Kingdoms to our Kingdom, as he hath done Cities to some other.
and given us as many Kingdoms to our Kingdom, as he hath done Cities to Some other.
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Gods gracious purpose then to man, being Rest, and a contented Reposedness in the works of their several Callings;
God's gracious purpose then to man, being Rest, and a contented Reposedness in the works of their several Callings;
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and his purpose being declared upon us, in the establishing and preserving of such a Kingdom,
and his purpose being declared upon us, in the establishing and preserving of such a Kingdom,
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as hath the best Body, (best united in it self, and knit together) and the best Legs to stand upon, (Peace and Plenty) and the best Soul to inanimate and direct it, (Truth of Religion) and the best Spirits to make all parts answerable and useful to one another, (Wisdom and Vigilancie in the Prince, Gratitude and Chearfulness in the Subject:) And since God hath gone so far, once in our time already, in expressing his care of our Rest and Quiet,
as hath the best Body, (best united in it self, and knit together) and the best Legs to stand upon, (Peace and Plenty) and the best Soul to inanimate and Direct it, (Truth of Religion) and the best Spirits to make all parts answerable and useful to one Another, (Wisdom and Vigilancy in the Prince, Gratitude and Cheerfulness in the Subject:) And since God hath gone so Far, once in our time already, in expressing his care of our Rest and Quiet,
c-acp vhz dt js n1, (av-j vvn p-acp pn31 n1, cc vvn av) cc dt js n2 pc-acp vvi p-acp, (n1 cc n1) cc dt js n1 p-acp j cc vvi pn31, (n1 pp-f n1) cc dt js n2 pc-acp vvi d n2 j cc j p-acp pi j-jn, (n1 cc n1 p-acp dt n1, n1 cc n1 p-acp dt j-jn:) cc p-acp np1 vhz vvn av av-j, a-acp p-acp po12 n1 av, p-acp vvg po31 n1 pp-f po12 n1 cc j-jn,
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as to give us a Change without Change, an alteration of Persons, and not of Things, that we saw old things done away, in the Secession of one,
as to give us a Change without Change, an alteration of Persons, and not of Things, that we saw old things done away, in the Secession of one,
c-acp pc-acp vvi pno12 dt n1 p-acp n1, dt n1 pp-f n2, cc xx pp-f n2, cst pns12 vvd j n2 vdn av, p-acp dt np1 pp-f crd,
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and all things made new in the Succession of another Soveraign, and all this newness done without Innovation;
and all things made new in the Succession of Another Sovereign, and all this newness done without Innovation;
cc d n2 vvd j p-acp dt n1 pp-f j-jn n-jn, cc d d n1 vdn p-acp n1;
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so that, as David says of the whole earth, we might say again of this Land, Terra tremuit & quievit, The earth shak'd, and stood still at once;
so that, as David Says of the Whole earth, we might say again of this Land, Terra tremuit & quievit, The earth shaked, and stood still At once;
av cst, p-acp np1 vvz pp-f dt j-jn n1, pns12 vmd vvi av pp-f d n1, fw-la fw-la cc fw-la, dt n1 vvd, cc vvd av p-acp a-acp;
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it was all one act, to have been afraid, and to have been instantly secur'd again,
it was all one act, to have been afraid, and to have been instantly secured again,
pn31 vbds d crd n1, pc-acp vhi vbn j, cc pc-acp vhi vbn av-jn vvn av,
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since nothing beyond that, nothing equal to that Change, can be imagin'd by us from God;
since nothing beyond that, nothing equal to that Change, can be imagined by us from God;
c-acp pix p-acp d, pix j-jn p-acp d n1, vmb vbi vvn p-acp pno12 p-acp np1;
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may it be ever his gracious pleasure, to continue to us, the enjoying of our present Rest, without shewing us any more Changes.
may it be ever his gracious pleasure, to continue to us, the enjoying of our present Rest, without showing us any more Changes.
vmb pn31 vbi av po31 j n1, pc-acp vvi p-acp pno12, dt n-vvg pp-f po12 j n1, p-acp vvg pno12 d dc n2.
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As (to end this Branch) it were a strange enormity, a strange perversness in any man, to plant a Garden in any place,
As (to end this Branch) it were a strange enormity, a strange perverseness in any man, to plant a Garden in any place,
p-acp (p-acp n1 d n1) pn31 vbdr dt j n1, dt j n1 p-acp d n1, pc-acp vvi dt n1 p-acp d n1,
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therefore, because he foresaw an Earthquake in that place, that would disorder and discompose his Garden again;
Therefore, Because he foresaw an Earthquake in that place, that would disorder and discompose his Garden again;
av, c-acp pns31 vvd dt n1 p-acp d n1, cst vmd vvi cc vvi po31 n1 av;
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or to build in any place therefore, because the fire were likeliest to take hold of that street;
or to built in any place Therefore, Because the fire were likeliest to take hold of that street;
cc pc-acp vvi p-acp d n1 av, c-acp dt n1 vbdr js pc-acp vvi n1 pp-f d n1;
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that is, to make any thing the cause of an action, which should naturally enforce the contrary:
that is, to make any thing the cause of an actium, which should naturally enforce the contrary:
d vbz, pc-acp vvi d n1 dt n1 pp-f dt n1, r-crq vmd av-j vvi dt n-jn:
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so is it an irreligious distemper, to be the bolder in sin, because we have no Changes, or to defer our conversion from sin, till Changes, till Afflictions come.
so is it an irreligious distemper, to be the bolder in since, Because we have no Changes, or to defer our conversion from since, till Changes, till Afflictions come.
av vbz pn31 dt j n1, pc-acp vbi dt jc p-acp n1, c-acp pns12 vhb dx n2, cc pc-acp vvi po12 n1 p-acp n1, c-acp n2, c-acp n2 vvb.
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For, Satan knew the air, and complexion, and disposition of the world, well enough:
For, Satan knew the air, and complexion, and disposition of the world, well enough:
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he argued not impertinently, nor frivolously, for the general, though he were deceived in the particular, in Job, when he said to God, Stretch out thy hand, and touch his bones,
he argued not impertinently, nor frivolously, for the general, though he were deceived in the particular, in Job, when he said to God, Stretch out thy hand, and touch his bones,
pns31 vvd xx av-j, ccx av-j, p-acp dt n1, cs pns31 vbdr vvn p-acp dt j, p-acp np1, c-crq pns31 vvd p-acp np1, vvb av po21 n1, cc vvi po31 n2,
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and his flesh, and see if he will not blaspheme thee to thy face. Afflictions, and Changes in this life, do not always direct us upon God:and his Flesh, and see if he will not Blaspheme thee to thy face. Afflictions, and Changes in this life, do not always Direct us upon God:
cc po31 n1, cc vvb cs pns31 vmb xx vvi pno21 p-acp po21 n1. n2, cc vvz p-acp d n1, vdb xx av vvi pno12 p-acp np1:
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The displeasure of a Prince may make a harsh person more supple, more appliable then before;
The displeasure of a Prince may make a harsh person more supple, more appliable then before;
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his graces receiv'd may make him more accessible, more equal, more obsequious, then before:
his graces received may make him more accessible, more equal, more obsequious, then before:
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and losses and forfeitures sustain'd, or threatned, may make him more apt to give, to bleed out, to redeem his dangers, then before:
and losses and forfeitures sustained, or threatened, may make him more apt to give, to bleed out, to Redeem his dangers, then before:
cc n2 cc n2 vvd, cc vvd, vmb vvi pno31 av-dc j pc-acp vvi, pc-acp vvi av, pc-acp vvi po31 n2, av a-acp:
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But these Changes do not always make him an honester man, nor a better Christian then before.
But these Changes do not always make him an Honester man, nor a better Christian then before.
cc-acp d n2 vdb xx av vvi pno31 dt jc n1, ccx dt j njp av a-acp.
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And therefore, says the Apostle, Study to be quiet; Labour to finde a testimony of Gods love to you, in your present estate, And Therefore, Says the Apostle, Study to be quiet; Labour to find a testimony of God's love to you, in your present estate,
cc av, vvz dt n1, vvb pc-acp vbi j-jn; vvb pc-acp vvi dt n1 pp-f npg1 n1 p-acp pn22, p-acp po22 j n1,
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and never put your self, either for temporal, or spiritual amendment, upon Changes. To proceed then:
and never put your self, either for temporal, or spiritual amendment, upon Changes. To proceed then:
cc av-x vvb po22 n1, av-d p-acp j, cc j n1, p-acp n2. pc-acp vvi av:
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This shutting up of themselves against the fear of God, is not meerly quia non mutationes, because there are no changes;
This shutting up of themselves against the Fear of God, is not merely quia non mutationes, Because there Are no changes;
d vvg a-acp pp-f px32 p-acp dt n1 pp-f np1, vbz xx av-j fw-la fw-fr fw-la, c-acp a-acp vbr dx n2;
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but, quia non illis, because They have no changes. It is a dangerous preterition, not to bring a mans self into Consideration;
but, quia non illis, Because They have no changes. It is a dangerous preterition, not to bring a men self into Consideration;
cc-acp, fw-la fw-fr fw-la, c-acp pns32 vhb dx n2. pn31 vbz dt j n1, xx pc-acp vvi dt ng1 n1 p-acp n1;
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but to consider no man but himself, to make himself the measure of all, is as dangerous a narrowness.
but to Consider no man but himself, to make himself the measure of all, is as dangerous a narrowness.
cc-acp pc-acp vvi dx n1 p-acp px31, pc-acp vvi px31 dt n1 pp-f d, vbz a-acp j dt n1.
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The Epigrammatist describes the Atheist so, That he desires no better argument to prove that there is no God,
The Epigrammatist describes the Atheist so, That he Desires no better argument to prove that there is no God,
dt n1 vvz dt n1 av, cst pns31 vvz dx jc n1 pc-acp vvi cst pc-acp vbz dx n1,
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but that he sees himself, Dum negat ista beatum, prosper well enough, though he do not believe this prosperity to proceed from God.
but that he sees himself, Dum negate ista Beatum, prosper well enough, though he do not believe this Prosperity to proceed from God.
cc-acp cst pns31 vvz px31, fw-la vvd fw-la fw-la, vvb av av-d, cs pns31 vdb xx vvi d n1 pc-acp vvi p-acp np1.
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What miseries soever fall upon others, affect not him.
What misery's soever fallen upon Others, affect not him.
q-crq n2 av vvi p-acp n2-jn, vvb xx pno31.
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He may have seen, since he was born, the greatest Kingdom in Christendom likely to have been broken in pieces,
He may have seen, since he was born, the greatest Kingdom in Christendom likely to have been broken in Pieces,
pns31 vmb vhi vvn, c-acp pns31 vbds vvn, dt js n1 p-acp np1 j pc-acp vhi vbn vvn p-acp n2,
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and canton'd into petty Seigniories, and so left no Kingdom:
and cantoned into Petty Signory, and so left no Kingdom:
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he may have seen such a danger upon our next neighbours, as that, when the powerfullest Enemy in Christendom hung over their heads,
he may have seen such a danger upon our next neighbours, as that, when the Powerfullest Enemy in Christendom hung over their Heads,
pns31 vmb vhi vvn d dt n1 p-acp po12 ord n2, c-acp d, c-crq dt js n1 p-acp np1 vvd p-acp po32 n2,
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and lay upon their backs, they bred a more dangerous enemy in their own bosomes,
and lay upon their backs, they bred a more dangerous enemy in their own bosoms,
cc vvd p-acp po32 n2, pns32 vvd dt av-dc j n1 p-acp po32 d n2,
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and bowels, by tearing themselves in pieces, with Differences, in Points of subdivided Religion, and impertinent Scruples, unjustly call'd Points of Religion;
and bowels, by tearing themselves in Pieces, with Differences, in Points of subdivided Religion, and impertinent Scruples, unjustly called Points of Religion;
cc n2, p-acp vvg px32 p-acp n2, p-acp n2, p-acp n2 pp-f vvn n1, cc j n2, av-j vvn n2 pp-f n1;
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in which, men leave Peace, and Unity, and Charity, the true ways of Salvation, and will enquire nothing,
in which, men leave Peace, and Unity, and Charity, the true ways of Salvation, and will inquire nothing,
p-acp r-crq, n2 vvb n1, cc n1, cc n1, dt j n2 pp-f n1, cc vmb vvi pix,
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but how soon, how early God damn'd them:
but how soon, how early God damned them:
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They must know, sub quibus Consulibus, in whose Reign, in whose Mayoralty, what hour of the day,
They must know, sub quibus Consulibus, in whose Reign, in whose Mayoralty, what hour of the day,
pns32 vmb vvi, fw-la fw-la fw-la, p-acp rg-crq vvi, p-acp rg-crq n1, r-crq n1 pp-f dt n1,
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and what minute of that hour, Gods eternal Decree of Election or Reprobation was made. Many, very many of these Changes he may have seen and heard;
and what minute of that hour, God's Eternal decree of Election or Reprobation was made. Many, very many of these Changes he may have seen and herd;
cc r-crq n1 pp-f d n1, npg1 j n1 pp-f n1 cc n1 vbds vvn. av-d, av d pp-f d n2 pns31 vmb vhi vvn cc vvn;
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but all these he hears, as though he heard them out of Livie, or out of Berosus, or in Letters from China, or Japan; and not as though they concern'd his Time,
but all these he hears, as though he herd them out of Livy, or out of Berosus, or in Letters from China, or Japan; and not as though they concerned his Time,
cc-acp d d pns31 vvz, c-acp cs pns31 vvd pno32 av pp-f np1, cc av pp-f np1, cc p-acp n2 p-acp np1, cc np1; cc xx c-acp cs pns32 vvd po31 n1,
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or his Place, or his Observation. To contract this: We have all been either in Wars, and seen men fall at our right hand,
or his Place, or his Observation. To contract this: We have all been either in Wars, and seen men fallen At our right hand,
cc po31 n1, cc po31 n1. p-acp n1 d: pns12 vhb av-d vbn d p-acp n2, cc vvn n2 vvi p-acp po12 j-jn n1,
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and at our left, by the Bullet; or at Sea, and seen our Consort sunk by Tempest, or taken by Pyrates;
and At our left, by the Bullet; or At Sea, and seen our Consort sunk by Tempest, or taken by Pirates;
cc p-acp po12 j, p-acp dt n1; cc p-acp n1, cc vvn po12 n1 vvn p-acp n1, cc vvn p-acp n2;
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or in the Citie, and seen the Pestilence devour our Parents above us, our Children below us, our Friends round about us;
or in the city, and seen the Pestilence devour our Parents above us, our Children below us, our Friends round about us;
cc p-acp dt n1, cc vvn dt n1 vvb po12 n2 p-acp pno12, po12 n2 p-acp pno12, po12 n2 av-j p-acp pno12;
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or in the Court, and seen Gods judgements overtake the most secure, and confident: we have all seen such Changes as these everywhere;
or in the Court, and seen God's Judgments overtake the most secure, and confident: we have all seen such Changes as these everywhere;
cc p-acp dt n1, cc vvn npg1 n2 vvb dt av-ds j, cc j: pns12 vhb d vvn d n2 c-acp d av;
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but quia non nobis, because the Bullet, the Shipwrack, the Pyrate, the Pestilence, the Judgements have not reach'd us, in our particular persons, they have not imprinted the fear of God in us.
but quia non nobis, Because the Bullet, the Shipwreck, the Pyrate, the Pestilence, the Judgments have not reached us, in our particular Persons, they have not imprinted the Fear of God in us.
cc-acp fw-la fw-fr fw-la, p-acp dt n1, dt n1, dt n1, dt n1, dt n2 vhb xx vvn pno12, p-acp po12 j n2, pns32 vhb xx vvn dt n1 pp-f np1 p-acp pno12.
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And the word of the Text, carries it farther then so: it is not because There are no Changes, for they abound;
And the word of the Text, carries it farther then so: it is not Because There Are no Changes, for they abound;
cc dt n1 pp-f dt n1, vvz pn31 av-jc cs av: pn31 vbz xx p-acp pc-acp vbr dx n2, c-acp pns32 vvb;
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nor because They have had none, for none escapes;
nor Because They have had none, for none escapes;
ccx p-acp pns32 vhb vhn pix, p-acp pix vvz;
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but it is, Qui a non habent, because they have no present, nor imminent danger in their contemplation now;
but it is, Qui a non habent, Because they have no present, nor imminent danger in their contemplation now;
cc-acp pn31 vbz, fw-la dt fw-fr fw-la, c-acp pns32 vhb dx n1, ccx j n1 p-acp po32 n1 av;
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because no affliction lies upon them now, therefore they are secure. It is not Quia non habuerunt; every person, every State, every Church, hath had Changes:
Because no affliction lies upon them now, Therefore they Are secure. It is not Quia non habuerunt; every person, every State, every Church, hath had Changes:
c-acp dx n1 vvz p-acp pno32 av, av pns32 vbr j. pn31 vbz xx fw-la fw-fr fw-la; d n1, d n1, d n1, vhz vhn n2:
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Because the Romane Church will needs be all the world, we may consider all the world in her, so far;
Because the Roman Church will needs be all the world, we may Consider all the world in her, so Far;
c-acp dt jp n1 vmb av vbi d dt n1, pns12 vmb vvi d dt n1 p-acp pno31, av av-j;
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she hath had such a Change, as hath awakened other Princes to re-assume, and to restore to themselves,
she hath had such a Change, as hath awakened other Princes to reassume, and to restore to themselves,
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and their Crowns, their just Dignities; so she hath had a Change in Honour and Estimation.
and their Crowns, their just Dignities; so she hath had a Change in Honour and Estimation.
cc po32 n2, po32 j n2; av pns31 vhz vhn dt n1 p-acp n1 cc n1.
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She hath had such a Change, as hath contracted and brought her into a narrower chanel, and call'd in her overflowings;
She hath had such a Change, as hath contracted and brought her into a narrower channel, and called in her overflowings;
pns31 vhz vhn d dt n1, c-acp vhz vvn cc vvd pno31 p-acp dt jc n1, cc vvn p-acp po31 n2-vvg;
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so she hath had a Change in Power and Jurisdiction.
so she hath had a Change in Power and Jurisdiction.
av pns31 vhz vhn dt n1 p-acp n1 cc n1.
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She hath had such a Change, as hath lessened her Temporal treasure everywhere, and utterly abolished her imaginary Spiritual treasure, in many places;
She hath had such a Change, as hath lessened her Temporal treasure everywhere, and utterly abolished her imaginary Spiritual treasure, in many places;
pns31 vhz vhn d dt n1, c-acp vhz vvn po31 j n1 av, cc av-j vvn po31 j j n1, p-acp d n2;
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she hath had a change in Means, and Profit, and Revenue:
she hath had a change in Means, and Profit, and Revenue:
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she hath had such a change, as that they who by Gods commandment are come out from her, have been equal,
she hath had such a change, as that they who by God's Commandment Are come out from her, have been equal,
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even in number, to them who have adhered to her;
even in number, to them who have adhered to her;
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such a change, as hath made her Doctrine appear, some to be the doctrines of men, and some the doctrines of devils: such a change in Reputation, in Jurisdiction,
such a change, as hath made her Doctrine appear, Some to be the doctrines of men, and Some the doctrines of Devils: such a change in Reputation, in Jurisdiction,
d dt n1, c-acp vhz vvn po31 n1 vvi, d pc-acp vbi dt n2 pp-f n2, cc d dt n2 pp-f n2: d dt n1 p-acp n1, p-acp n1,
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and in Revenue, and in Power, and in manifestation of her Disguises, she hath had:
and in Revenue, and in Power, and in manifestation of her Disguises, she hath had:
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But quia non habet, because she decays not every day, the Reformation seems to her to be come to a period,
But quia non habet, Because she decays not every day, the Reformation seems to her to be come to a Period,
cc-acp fw-la fw-fr fw-la, c-acp pns31 vvz xx d n1, dt n1 vvz p-acp pno31 pc-acp vbi vvn p-acp dt n1,
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as high as it shall go:
as high as it shall go:
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Because she hath a mis-apprehension of some faintness, some declinableness towards her again, even in some of our Professors themselves, who (as she thinks) come as near to her, as they dare:
Because she hath a misapprehension of Some faintness, Some declinableness towards her again, even in Some of our Professors themselves, who (as she thinks) come as near to her, as they Dare:
c-acp pns31 vhz dt n1 pp-f d n1, d n1 p-acp pno31 av, av p-acp d pp-f po12 n2 px32, r-crq (c-acp pns31 vvz) vvb a-acp av-j p-acp pno31, c-acp pns32 vvb:
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Because she hath gained of late upon many of the weaker sex, women laden with sin; and of weaker fortunes, men laden with debts;
Because she hath gained of late upon many of the Weaker sex, women laden with since; and of Weaker fortune's, men laden with debts;
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and of weaker consciences, souls laden with scruples;
and of Weaker Consciences, Souls laden with scruples;
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therefore she imagines that she hath seen the worst, and is at an end of her change;
Therefore she imagines that she hath seen the worst, and is At an end of her change;
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though this be but indeed a running, an ebbing back of the main River, but onely a giddy and circular Eddy, in some shallow places of the stream, (which stream, God be blessed, runs on still currantly,
though this be but indeed a running, an ebbing back of the main River, but only a giddy and circular Eddy, in Some shallow places of the stream, (which stream, God be blessed, runs on still currently,
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and constantly, and purely, and intemerately, as before) yet because her corrections are not multiplied,
and constantly, and purely, and intemerately, as before) yet Because her corrections Are not multiplied,
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because her absolute Ruine is not accelerated, she hath some false conceptions of a general returning towards her,
Because her absolute Ruin is not accelerated, she hath Some false conceptions of a general returning towards her,
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and she fears up her self against all sense of Truth, and all tenderness of Peace;
and she fears up her self against all sense of Truth, and all tenderness of Peace;
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and because she hath rid out one storm, in Luther and his successors, therefore she fears not the Lord for any other, Quia non habent, Because she hath no changes, now.
and Because she hath rid out one storm, in Luther and his Successors, Therefore she fears not the Lord for any other, Quia non habent, Because she hath no changes, now.
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Habuerunt then, They have had changes; and Habebunt, They shall have more, and greater: Impii non stabunt, says David, The wicked shall not stand:Habuerunt then, They have had changes; and Habebunt, They shall have more, and greater: Impious non stabunt, Says David, The wicked shall not stand:
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In how low ground soever they stand, and in how great torment soever they stand, yet they shall not stand there, but sink to worse;
In how low ground soever they stand, and in how great torment soever they stand, yet they shall not stand there, but sink to Worse;
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and at last, non stabunt in judicio, They shall not stand in judgement, but fall there, from whence there is no rising:
and At last, non stabunt in Judicio, They shall not stand in judgement, but fallen there, from whence there is no rising:
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Non stabunt: They shall not stand, though they think they shall;Non stabunt: They shall not stand, though they think they shall;
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they shall counterfeit the Seals of the Holy Ghost, and delude themselves with imaginary certitudes of Salvation,
they shall counterfeit the Seals of the Holy Ghost, and delude themselves with imaginary certitudes of Salvation,
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and illusory apprehensions of Decrees of Election: nay, non stabunt, They shall not be able to think that they shall stand:
and illusory apprehensions of Decrees of Election: nay, non stabunt, They shall not be able to think that they shall stand:
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that which the Apostle saith, Let him that thinketh he standeth, take heed lest he fall, belongs onely to the godly;
that which the Apostle Says, Let him that Thinketh he Stands, take heed lest he fallen, belongs only to the godly;
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onely they can think, deliberately, and upon just examination of the marks and evidences of the Elect, that they shall stand:
only they can think, deliberately, and upon just examination of the marks and evidences of the Elect, that they shall stand:
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God shall suffer the wicked to sink down, not to a godly sense of their infirmity,
God shall suffer the wicked to sink down, not to a godly sense of their infirmity,
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and holy remorse of the effects thereof;
and holy remorse of the effects thereof;
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but yet lower then that, to a diffident jealousie, to a desperate acknowledgement, that they cannot stand in the sight of God:
but yet lower then that, to a diffident jealousy, to a desperate acknowledgement, that they cannot stand in the sighed of God:
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they shall have no true rest at last: they shall not stand; nay, they shall not have that half, that false comfort by the way;
they shall have no true rest At last: they shall not stand; nay, they shall not have that half, that false Comfort by the Way;
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they shall not be able to flatter themselves by the way, with that imagination that they shall stand.
they shall not be able to flatter themselves by the Way, with that imagination that they shall stand.
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Now, both the ungodly, and godly too, must have Changes: in matter of Fortune, changes are common to them both:
Now, both the ungodly, and godly too, must have Changes: in matter of Fortune, changes Are Common to them both:
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and then, in all, of all conditions, Mortalitas Mutabilitas, says St. Augustine: even this, That we must die, is a continual change.
and then, in all, of all conditions, Mortalitas Mutabilitas, Says Saint Augustine: even this, That we must die, is a continual change.
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The very same word, which is here, kalaph, is in Job also: All the days of my appointed time, till my changing come.
The very same word, which is Here, kalaph, is in Job also: All the days of my appointed time, till my changing come.
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And because this word which we translate changing, is there spoken in the person of a righteous man, some Translators have rendred that place, Donec veniat sancta nativitas mea, Till I be born again:
And Because this word which we translate changing, is there spoken in the person of a righteous man, Some Translators have rendered that place, Donec Veniat sancta Nativity mea, Till I be born again:
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the change, the death of such men, is a better birth:
the change, the death of such men, is a better birth:
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And so the Chaldee Paraphrasts, the first Exposition of the Bible, have express'd it, Quousque rursus fiam, Till I be made up again by death:
And so the Chaldee Paraphrasts, the First Exposition of the bible, have expressed it, How long Rursus fiam, Till I be made up again by death:
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He does not stay to call the Resurrection a making up; but this death, this dissolution, this change, is a new creation;
He does not stay to call the Resurrection a making up; but this death, this dissolution, this change, is a new creation;
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this Divorce is a new Marriage;
this Divorce is a new Marriage;
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this very Parting of the soul, is an Infusion of a soul, and a Transmigration thereof out of my bosome, into the bosom of Abraham. But yet,
this very Parting of the soul, is an Infusion of a soul, and a Transmigration thereof out of my bosom, into the bosom of Abraham. But yet,
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though it is all this, yet it is a change;
though it is all this, yet it is a change;
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Maxima mutatio est Mutabilitatis in Immutabilitatem, To be changed so, as that we can never be changed more, is the greatest change of all.Maxima Change est Mutabilitatis in Immutabilitatem, To be changed so, as that we can never be changed more, is the greatest change of all.
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All must be changed so far, as to die: yea, those who shall, in some sort, escape that death;
All must be changed so Far, as to die: yea, those who shall, in Some sort, escape that death;
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those whom the last day shall surprise upon earth, though they shall not die, yet they shall be changed. Statutum est omnibus, semel mori, All men must die once;
those whom the last day shall surprise upon earth, though they shall not die, yet they shall be changed. Statutum est omnibus, semel Mori, All men must die once;
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we live all under that Law. we live all under that Law.
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But statutum nemini hic mori: since the promise of a Messiah, there is no Law, no Decree, by which any man must necessarily die twice;
But Statutum Nobody hic Mori: since the promise of a Messiah, there is no Law, no decree, by which any man must necessarily die twice;
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a Temporal death, and a Spiritual death too. It is not the Man, but the Sinner, that dies the second death:
a Temporal death, and a Spiritual death too. It is not the Man, but the Sinner, that die the second death:
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God sees sin in that man, or else that man had never seen the second death.
God sees since in that man, or Else that man had never seen the second death.
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So we shall all have one change, besides those which we have all had; good and bad must die:
So we shall all have one change, beside those which we have all had; good and bad must die:
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but the men in this text, shall have two. But whatsoever changes are upon others in the world, whatsoever upon themselvs;
but the men in this text, shall have two. But whatsoever changes Are upon Others in the world, whatsoever upon themselves;
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whatsoever they have had, whatsoever they are sure to have; yet, Quia non habent, non timent Deum;
whatsoever they have had, whatsoever they Are sure to have; yet, Quia non habent, non Timent God;
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Because they have none now, they fear not God. And so we are come to our third and last Part.
Because they have none now, they Fear not God. And so we Are come to our third and last Part.
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They fear not God: This is such a state, as if a man who had been a Schoolmaster all his life, They Fear not God: This is such a state, as if a man who had been a Schoolmaster all his life,
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and taught others to read, or had been a Critick all his life, and ingeniosus in alienis, over-witty in other mens Writings, had read an Author better,
and taught Others to read, or had been a Critic all his life, and ingeniosus in alienis, over-witty in other men's Writings, had read an Author better,
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then that Author meant, and should come to have use of his Reading to save his life at the Bar,
then that Author meant, and should come to have use of his Reading to save his life At the Bar,
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when he had his Book, for some petty Felony, and then should be stricken with the spirit of stupidity,
when he had his Book, for Some Petty Felony, and then should be stricken with the Spirit of stupidity,
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and not be able to read then.
and not be able to read then.
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Such is the state of the wisest, of the learnedest, of the mightiest in this world:
Such is the state of the Wisest, of the Learnedest, of the Mightiest in this world:
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If they fear not God, they have forgot their first letters;
If they Fear not God, they have forgotten their First letters;
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they have forgot the basis and foundation of all Power, the reason and the purpose of all Learning, the life and the soul of all Counsel and Wisdom:
they have forgotten the basis and Foundation of all Power, the reason and the purpose of all Learning, the life and the soul of all Counsel and Wisdom:
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for, The fear of God is the beginning of all. They are all fallen into the danger of the Law; they have all sinn'd:
for, The Fear of God is the beginning of all. They Are all fallen into the danger of the Law; they have all sinned:
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they are offer'd their Book, the merciful promises of God to repentant sinners, in his Word;
they Are offered their Book, the merciful promises of God to repentant Sinners, in his Word;
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and they cannot read, they cannot apply them, to their comfort: There is Scripture, but not translated, not transferr'd to them:
and they cannot read, they cannot apply them, to their Comfort: There is Scripture, but not translated, not transferred to them:
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there is Gospel, but not preached to them; there are Epistles, but not superscribed to them.
there is Gospel, but not preached to them; there Are Epistles, but not superscribed to them.
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It is an hereditary Sentence, and hath pass'd from David in his Psalms, to Solomon in his Proverbs,
It is an hereditary Sentence, and hath passed from David in his Psalms, to Solomon in his Proverbs,
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and then to him that glean'd after them both, the Author of Ecclesiasticus, The fear of the Lord is the beginning of wisdom.
and then to him that gleaned After them both, the Author of Ecclesiasticus, The Fear of the Lord is the beginning of Wisdom.
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All three profess all that, and more then that.
All three profess all that, and more then that.
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It is Blessedness it self, says the father, David; Blessedness it self, says the son, Solomon; and Plenitudo Sapientiae, and Omnis Sapientia, says the other, The fulness of wisdom, and the onely wisdom.
It is Blessedness it self, Says the father, David; Blessedness it self, Says the son, Solomon; and Plenitudo Sapientiae, and Omnis Sapientia, Says the other, The fullness of Wisdom, and the only Wisdom.
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Job had said it before them all, Ecce, timor Domini, ipsa est sapientia; The fear of the Lord, is wisdom it self: Job had said it before them all, Ecce, timor Domini, ipsa est sapientia; The Fear of the Lord, is Wisdom it self:
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And the Prophet Esai said it after, of Ezechias, There shall be stability of thy times, strength, salvation, wisdom, and knowledge;
And the Prophet Isaiah said it After, of Hezekiah, There shall be stability of thy times, strength, salvation, Wisdom, and knowledge;
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for, the fear of the Lord shall be thy treasure. for, the Fear of the Lord shall be thy treasure.
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It is our supply, if we should fear want, and it is our reason that we cannot fear want;
It is our supply, if we should Fear want, and it is our reason that we cannot Fear want;
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for, he that fears God, fears nothing else.
for, he that fears God, fears nothing Else.
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As therefore the Holy Ghost hath placed the beginning of wisdom in this fear; so hath he the consummation and perfection of this wisdom,
As Therefore the Holy Ghost hath placed the beginning of Wisdom in this Fear; so hath he the consummation and perfection of this Wisdom,
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even in the perfect pattern of all wisdom, in the person of Christ himself, The Spirit of the Lord shall rest upon thee, the spirit of wisdom and understanding, the spirit of counsel and of might, the spirit of knowledge and of the fear of God.
even in the perfect pattern of all Wisdom, in the person of christ himself, The Spirit of the Lord shall rest upon thee, the Spirit of Wisdom and understanding, the Spirit of counsel and of might, the Spirit of knowledge and of the Fear of God.
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For, without this fear, there is no courage, no confidence, no assurance:
For, without this Fear, there is no courage, no confidence, no assurance:
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And therefore Christ begun his Passion with a fear, in his Agony, Tristis anima, My soul his heavie;
And Therefore christ begun his Passion with a Fear, in his Agony, Tristis anima, My soul his heavy;
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but that fear delivered him over to a present conformity to the will of God, in his Veruntamen, Yet not my will, but thine be done:
but that Fear Delivered him over to a present conformity to the will of God, in his Veruntamen, Yet not my will, but thine be done:
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And he ended his Passion with a fear, Eli, Eli, My God, my God, why hast thou forsaken me? and that fear deliver'd him over to a present assurance, In manus tuas Domine, confidently to commend his spirit into his hands, whom he seem'd to be afraid of.
And he ended his Passion with a Fear, Eli, Eli, My God, my God, why hast thou forsaken me? and that Fear Delivered him over to a present assurance, In manus tuas Domine, confidently to commend his Spirit into his hands, whom he seemed to be afraid of.
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Since then the Holy Ghost, whose name is Love; since God, who is Love it self, disposes us to this fear, we may see in that, That neither God himself,
Since then the Holy Ghost, whose name is Love; since God, who is Love it self, disposes us to this Fear, we may see in that, That neither God himself,
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nor those of whom God said, Ye are gods, that is, all those who have Authority over others, can be lov'd so as they should,
nor those of whom God said, You Are God's, that is, all those who have authority over Others, can be loved so as they should,
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except they be fear'd, so as they should be too: If you take away due Fear, you take away true Love.
except they be feared, so as they should be too: If you take away due fear, you take away true Love.
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Even that fear of God, which we use to call servile fear, which is but an apprehension of punishment,
Even that Fear of God, which we use to call servile Fear, which is but an apprehension of punishment,
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and is not the noblest, the perfectest kinde of fear, yet it is a fear, which our Saviour counsels us to entertain;
and is not the Noblest, the perfectest kind of Fear, yet it is a Fear, which our Saviour Counsels us to entertain;
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Fear him that can cast soul and body into hell; even that fear, is some beginning of wisdom. fear him that can cast soul and body into hell; even that Fear, is Some beginning of Wisdom.
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That fear Job had use of, when he said, Quid faciam cum surrexerit ad judicandum Deus? Here I may lay hold upon means of Restitution;
That Fear Job had use of, when he said, Quid faciam cum surrexerit ad judicandum Deus? Here I may lay hold upon means of Restitution;
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but when the Lord shall raise himself to judgement, how shall I stand? So also had David use of this fear, A judiciis tuis timui: However I was ever confident in thy mercy,
but when the Lord shall raise himself to judgement, how shall I stand? So also had David use of this Fear, A Judiciis tuis timui: However I was ever confident in thy mercy,
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yet I was in fear of thy judgement.
yet I was in Fear of thy judgement.
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It is that fear which St. Basil directs us to, upon those words, Timorem Domini docebo vos, I will teach you the fear of the Lord, Cogita profundum barathrum, To learn to fear God, he sends us to the meditation of the torments of hell.
It is that Fear which Saint Basil directs us to, upon those words, Timorem Domini I will teach vos, I will teach you the Fear of the Lord, Cogita profundum barathrum, To Learn to Fear God, he sends us to the meditation of the torments of hell.
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And so it is that fear, which wrought that effect in St. Hierome: Ego ob Gehennae metum carcere isto me damnavi;
And so it is that Fear, which wrought that Effect in Saint Jerome: Ego ob Gehenna metum carcere isto me damnavi;
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For fear of that execution, I have shut my self up in this prison; for fear of perishing in the next world, I banish my self from this:
For Fear of that execution, I have shut my self up in this prison; for Fear of perishing in the next world, I banish my self from this:
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There is a beginning, there is a great degree of wisdom, even in this fear.
There is a beginning, there is a great degree of Wisdom, even in this Fear.
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Now, as the fear of Gods punishments disposes us to love him, so that fear which the Magistrate imprints, by the execution of his Laws, establishes that love which preserves him, from all disestimation and irreverence:
Now, as the Fear of God's punishments disposes us to love him, so that Fear which the Magistrate imprints, by the execution of his Laws, establishes that love which preserves him, from all disestimation and irreverence:
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for, whom the Enemy does not fear, the Subject does not love. As no Peace is safe enough, where there is no thought of War;
for, whom the Enemy does not Fear, the Subject does not love. As no Peace is safe enough, where there is no Thought of War;
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so the love of man towards God, and those who represent him, is not permanently setled,
so the love of man towards God, and those who represent him, is not permanently settled,
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if there be not a reverential fear, a due consideration of greatness, a distance, a distinction, a respect of Rank, and Order, and Majestie.
if there be not a reverential Fear, a due consideration of greatness, a distance, a distinction, a respect of Rank, and Order, and Majesty.
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If there be not a little fear, by Justice at home, and by power and strength abroad, mingled in it, it is not that love, which God requires, to be first directed upon himself;
If there be not a little Fear, by justice At home, and by power and strength abroad, mingled in it, it is not that love, which God requires, to be First directed upon himself;
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and then reflected upon his Stewards and Vice-gerents: for, as every Society is not Friendship, so every Familiarity is not Love. But, to conclude:
and then reflected upon his Stewards and Vicegerents: for, as every Society is not Friendship, so every Familiarity is not Love. But, to conclude:
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As he will be fear'd, so he will be fear'd, no otherwise, then as he is God:
As he will be feared, so he will be feared, no otherwise, then as he is God:
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Non timuerunt Deum, is the increpation of the Text, They feared not God. It is timor Dei, and not timor Jehovae: God is not here expressed by the name of Jehovah, that unexpressible and unutterable, that incomprehensible and unimaginable name of Jehovah.Non timuerunt God, is the increpation of the Text, They feared not God. It is timor Dei, and not timor Jehovae: God is not Here expressed by the name of Jehovah, that unexpressible and unutterable, that incomprehensible and unimaginable name of Jehovah.
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God calls not upon us, to be consider'd as God in himself, but as God towards us;
God calls not upon us, to be considered as God in himself, but as God towards us;
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not as he is in heaven, but as he works upon earth: And here, not in the School, but in the Pulpit;
not as he is in heaven, but as he works upon earth: And Here, not in the School, but in the Pulpit;
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not in Disputation, but in Application.
not in Disputation, but in Application.
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It is not timor Jehovae, nor it is not timor Adonai: God does not call himself in this place, The Lord: for, to be Lord, to be proprietary of all, this is potestas tam utendi quam abutendi, It gives the Lord of that thing power, to do, absolutely, what he will with that which is his:
It is not timor Jehovae, nor it is not timor Adonai: God does not call himself in this place, The Lord: for, to be Lord, to be proprietary of all, this is potestas tam utendi quam abutendi, It gives the Lord of that thing power, to do, absolutely, what he will with that which is his:
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And so, God, as absolute Lord, may damn without respect of sin, if he will; and save without respect of faith, if he will.
And so, God, as absolute Lord, may damn without respect of since, if he will; and save without respect of faith, if he will.
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But God is pleased to proceed with us, according to that Contract which he hath made with us,
But God is pleased to proceed with us, according to that Contract which he hath made with us,
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and that Law which he hath given to us, in those two Tables, Tantummodo crede, Onely believe,
and that Law which he hath given to us, in those two Tables, Tantummodo crede, Only believe,
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and thy faith shall save thee; and thy faith shall save thee;
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and, Fac hoc & vives, Live well, and thy good works shall make sure thy salvation.
and, Fac hoc & vives, Live well, and thy good works shall make sure thy salvation.
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Lastly, God does not call himself here Dominum exercituum, The Lord of hosts;
Lastly, God does not call himself Here Dominum Exercituum, The Lord of hosts;
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God would not onely be consider'd, and serv'd by us, when he afflicts us with any of his swords, Famine, War, Pestilence, Malice, or the like;
God would not only be considered, and served by us, when he afflicts us with any of his swords, Famine, War, Pestilence, Malice, or the like;
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but the fear requir'd here, is to fear him as God, and as God presented in this name, Elohim; which,
but the Fear required Here, is to Fear him as God, and as God presented in this name, Elohim; which,
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though it be a name primarily rooted in power and strength, (for El is Deus fortis, The powerful God;
though it be a name primarily rooted in power and strength, (for El is Deus fortis, The powerful God;
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and as there is no love without fear, so there is no fear without power) yet properly it signifies his Judgment,
and as there is no love without Fear, so there is no Fear without power) yet properly it signifies his Judgement,
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and Order, and Providence, and Dispensation, and Government of his creatures.
and Order, and Providence, and Dispensation, and Government of his creatures.
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It is that name, which goes thorow all Gods whole work of the Creation, and disposition of all creatures, in the first of Genesis: in all that, he is call'd by no other name then this, the name God; not by Jehovah, to present an infinite Majestie;
It is that name, which Goes thorough all God's Whole work of the Creation, and disposition of all creatures, in the First of Genesis: in all that, he is called by no other name then this, the name God; not by Jehovah, to present an infinite Majesty;
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nor by Adonai, to present an absolute power; nor by Tzebaoth, to present a Force, or Conquest:
nor by Adonai, to present an absolute power; nor by Tzebaoth, to present a Force, or Conquest:
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but onely in the name of God, his name of Government. All ends in this;
but only in the name of God, his name of Government. All ends in this;
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To fear God, is to adhere to him, in his way, as he hath dispensed and notified himself to us;
To Fear God, is to adhere to him, in his Way, as he hath dispensed and notified himself to us;
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that is, as God is manifested in Christ, in the Scriptures, and applied to us out of those Scriptures, by the Church:
that is, as God is manifested in christ, in the Scriptures, and applied to us out of those Scriptures, by the Church:
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not to rest in Nature without God, nor in God without Christ, nor in Christ without the Scriptures,
not to rest in Nature without God, nor in God without christ, nor in christ without the Scriptures,
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nor in our private interpretation of Scripture, without the Church. Almighty God fill us with these fears, these reverences;
nor in our private Interpretation of Scripture, without the Church. Almighty God fill us with these fears, these reverences;
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that we may reverence him, who shall at last bring us, where there shall be no more changes;
that we may Reverence him, who shall At last bring us, where there shall be no more changes;
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and hath already plac'd us in such a Government, as being to us a Type and Representation of the Kingdom of heaven, we humbly beg, may evermore continue with us, without changes, in Government, or in Religion. AMEN.
and hath already placed us in such a Government, as being to us a Type and Representation of the Kingdom of heaven, we humbly beg, may evermore continue with us, without changes, in Government, or in Religion. AMEN.
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A SERMON Preached to the Houshold at WHITE-HALL, April 30. 1626. SERMON VIII. MATTH. 9.13. I am not come to call the righteous, but sinners to repentance.
A SERMON Preached to the Household At WHITEHALL, April 30. 1626. SERMON VIII. MATTHEW. 9.13. I am not come to call the righteous, but Sinners to Repentance.
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SOme things the several Evangelists record severally, one, and no more.
some things the several Evangelists record severally, one, and no more.
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S. Matthew, and none but S. Matthew, records Josephs jealousie and suspicion, that his wife Mary had been in a fault, before her marriage;
S. Matthew, and none but S. Matthew, records Josephs jealousy and suspicion, that his wife Marry had been in a fault, before her marriage;
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And then his temper withall, not frequent in that distemper of jealousie, not to exhibit her to open infamy for that fault;
And then his temper withal, not frequent in that distemper of jealousy, not to exhibit her to open infamy for that fault;
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And yet his holy discretion too, Not to live with a woman faulty that way, but to take some other occasion, and to put her away privily:
And yet his holy discretion too, Not to live with a woman faulty that Way, but to take Some other occasion, and to put her away privily:
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In which, we have three elements of a wise husband;
In which, we have three elements of a wise husband;
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first, not to be utterly without all jealousie and providence, and so expose his wife to all tryals,
First, not to be utterly without all jealousy and providence, and so expose his wife to all trials,
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and tentations, And yet not to be too apprehensive and credulous, and so expose her to dishonour and infamy;
and tentations, And yet not to be too apprehensive and credulous, and so expose her to dishonour and infamy;
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but yet not to be so indulgent to her faults, when they were true faults, as by his connivence, and living with her, to make her faults, his:
but yet not to be so indulgent to her Faults, when they were true Faults, as by his connivance, and living with her, to make her Faults, his:
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And all this we have out of that which S. Matthew records, and none but he.
And all this we have out of that which S. Matthew records, and none but he.
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S. Mark, and none but S. Mark records, that story, of Christs recovering a dumb man,
S. Mark, and none but S. Mark records, that story, of Christ recovering a dumb man,
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and almost deaf, of both infirmities:
and almost deaf, of both infirmities:
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In which, when we see, that our Saviour Christ, though he could have recover'd that man with a word, with a touch, with a thought,
In which, when we see, that our Saviour christ, though he could have recovered that man with a word, with a touch, with a Thought,
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yet was pleas'd to enlarge himself in all those ceremonial circumstances, of imposition of hands, of piercing his ears with his fingers, of wetting his tongue with spittle,
yet was pleased to enlarge himself in all those ceremonial Circumstances, of imposition of hands, of piercing his ears with his fingers, of wetting his tongue with spittle,
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and some others, we might thereby be instructed, not to under-value such ceremonies as have been instituted in the Church,
and Some Others, we might thereby be instructed, not to undervalue such ceremonies as have been instituted in the Church,
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for the awakening of mens consideration, and the exalting of their devotion;
for the awakening of men's consideration, and the exalting of their devotion;
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though those ceremonies, primarily, naturally, originally, fundamentally, and meerly in themselves, be not absolutely and essentially necessary:
though those ceremonies, primarily, naturally, originally, fundamentally, and merely in themselves, be not absolutely and essentially necessary:
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And this we have from that which is recorded by S. Mark, and none but him.
And this we have from that which is recorded by S. Mark, and none but him.
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S. Luke, and none but S. Luke, records the history of Mary and Joseph 's losing of Christ:
S. Lycia, and none but S. Lycia, records the history of Marry and Joseph is losing of christ:
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in which we see, how good and holy persons may lose Christ;
in which we see, how good and holy Persons may loose christ;
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and how long? They had lost him, and were a whole day without missing him:
and how long? They had lost him, and were a Whole day without missing him:
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A man may be without Christ, and his Spirit, and lie long in an ignorance and senslesness of that loss:
A man may be without christ, and his Spirit, and lie long in an ignorance and senselessness of that loss:
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And then, where did they lose him? Even in Jerusalem, in the holy City:
And then, where did they loose him? Even in Jerusalem, in the holy city:
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even in this holy place, and now in this holy exercise, you lose Christ, if either any other respect then his glory, brought you hither;
even in this holy place, and now in this holy exercise, you loose christ, if either any other respect then his glory, brought you hither;
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or your mindes stray out of these walls, now you are here.
or your minds stray out of these walls, now you Are Here.
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But when they sought him, and sought him sorrowing, and sought him in the Temple, then they found him: If in a holy sadness and penitence, you seek him here, in his House, in his Ordinance, here he is always at home, here you may always finde him.
But when they sought him, and sought him sorrowing, and sought him in the Temple, then they found him: If in a holy sadness and penitence, you seek him Here, in his House, in his Ordinance, Here he is always At home, Here you may always find him.
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And this we have out of that which S. Luke reports, and none but he.
And this we have out of that which S. Lycia reports, and none but he.
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S. John, and none but S. John, records the story of Christs miraculous changing of water into wine, at the marriage in Cana: In which, we see, both that Christ honour'd the state of Marriage, with his personal presence,
S. John, and none but S. John, records the story of Christ miraculous changing of water into wine, At the marriage in Cana: In which, we see, both that christ honoured the state of Marriage, with his personal presence,
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and also that he afforded his servants so plentiful a use of his creatures, as that he was pleased to come to a miraculous supply of wine, rather then they should want it.
and also that he afforded his Servants so plentiful a use of his creatures, as that he was pleased to come to a miraculous supply of wine, rather then they should want it.
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Some things are severally recorded by the several Evangelists, as all these; and then some things are recorded by all four;
some things Are severally recorded by the several Evangelists, as all these; and then Some things Are recorded by all four;
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as John Baptist 's humility, and lowe valuation of himself, in respect of Christ; which he expresses in that phrase, That he was not worthy to carry his shooes.
as John Baptist is humility, and low valuation of himself, in respect of christ; which he Expresses in that phrase, That he was not worthy to carry his shoes.
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The Holy Ghost had a care, that this should be repeated to us by all four, That the best endeavours of Gods best servants, are unprofitable, unavailable in themselves, otherwise then as Gods gracious acceptation inanimates them,
The Holy Ghost had a care, that this should be repeated to us by all four, That the best endeavours of God's best Servants, Are unprofitable, unavailable in themselves, otherwise then as God's gracious acceptation inanimates them,
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and as he puts his hand to that plough which they drive or draw. Now our Text hath neither this singularity, nor this universality;
and as he puts his hand to that plough which they drive or draw. Now our Text hath neither this singularity, nor this universality;
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it is neither in one onely, nor in all the Evangelists:
it is neither in one only, nor in all the Evangelists:
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but it hath (as they speak in the Law) an interpretative universality, a presumptive universality:
but it hath (as they speak in the Law) an interpretative universality, a presumptive universality:
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for that which hath a plurality of voices, is said to have all; and this Text hath so;
for that which hath a plurality of voices, is said to have all; and this Text hath so;
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for three of the four Evangelists have recorded this Text:
for three of the four Evangelists have recorded this Text:
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onely S. John, who doth especially extend himself about the divine nature of Christ, pretermits it;
only S. John, who does especially extend himself about the divine nature of christ, pretermits it;
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but all the rest, who insist more upon his assuming our nature, and working our salvation in that, the Holy Ghost hath recorded,
but all the rest, who insist more upon his assuming our nature, and working our salvation in that, the Holy Ghost hath recorded,
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and repeated this protestation of our Saviour's, I came to call not the righteous, but sinners to repentance.
and repeated this protestation of our Saviour's, I Come to call not the righteous, but Sinners to Repentance.
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Which words, being spoken by Christ, upon occasion of the Pharisees murmuring at his admitting of Publicans and sinners to the Table with him, at that feast which S. Matthew made him, at his house, soon after his calling to the Apostleship, direct our consideration upon the whole story,
Which words, being spoken by christ, upon occasion of the Pharisees murmuring At his admitting of Publicans and Sinners to the Table with him, At that feast which S. Matthew made him, At his house, soon After his calling to the Apostleship, Direct our consideration upon the Whole story,
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and do, not afford but require, not admit but invite this Distribution; That, first, we consider the occasion of the words, and then the words themselves:
and do, not afford but require, not admit but invite this Distribution; That, First, we Consider the occasion of the words, and then the words themselves:
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for of these twins is this Text pregnant, and quick, and easily deliver'd. In the first, we shall see the pertinencie of Christs answer;
for of these twins is this Text pregnant, and quick, and Easily Delivered. In the First, we shall see the pertinency of Christ answer;
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and in the second, the doctrine thereof: In the first, how fit it was for them;
and in the second, the Doctrine thereof: In the First, how fit it was for them;
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in the other, how necessary for us: First, the Historical part, which was occasional; and then the Catechistical part, which is doctrinal.
in the other, how necessary for us: First, the Historical part, which was occasional; and then the Catechistical part, which is doctrinal.
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And in the first of these, the Historical and Occasional part, we shall see, first, That Christ by his personal presence justified Feasting, somewhat more then was meerly necessary, for society, and chearful conversation:
And in the First of these, the Historical and Occasional part, we shall see, First, That christ by his personal presence justified Feasting, somewhat more then was merely necessary, for society, and cheerful Conversation:
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He justified feasting, and feasting in an Apostles house:
He justified feasting, and feasting in an Apostles house:
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though a Church-man, and an Exemplar-man, he was not depriv'd of a plentiful use of Gods creatures,
though a Churchman, and an Exemplar-man, he was not deprived of a plentiful use of God's creatures,
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nor of the chearfulness of conversation. And then he justified feasting in the company of Publicans and sinners;
nor of the cheerfulness of Conversation. And then he justified feasting in the company of Publicans and Sinners;
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intimating therein, that we must not be in things of ordinary conversation, over-curious, over-inquisitive of other mens manners:
intimating therein, that we must not be in things of ordinary Conversation, overcurious, over-inquisitive of other men's manners:
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for whatsoever their manners be, a good man need not take harm by them, and he may do good amongst them.
for whatsoever their manners be, a good man need not take harm by them, and he may do good among them.
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And then lastly, we shall see the calumny that the Pharisees cast upon Christ for this,
And then lastly, we shall see the calumny that the Pharisees cast upon christ for this,
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and the iniquity of that calumny, both in the manner, and in the matter thereof. And in these Branches we shall determine that first, The Historical, the Occasional part:
and the iniquity of that calumny, both in the manner, and in the matter thereof. And in these Branches we shall determine that First, The Historical, the Occasional part:
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And in the second, The Catechistical and Doctrinal, (I came to call not the righteous,
And in the second, The Catechistical and Doctrinal, (I Come to call not the righteous,
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but sinners to repentance) we shall pass by these steps: first, we shall see the Actions; venit, he came;but Sinners to Repentance) we shall pass by these steps: First, we shall see the Actions; venit, he Come;
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that is, first, venit actu: whereas he came by promise, even in Paradise; and by frequent ratification, in all the Prophets;
that is, First, venit Acts: whereas he Come by promise, even in Paradise; and by frequent ratification, in all the prophets;
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now he is really, actually come; venit, he is come, we look for no other after him;
now he is really, actually come; venit, he is come, we look for no other After him;
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we joyn no other, Angels nor Saints, with him: venit, he is actually come; and then, venit sponte, he is come freely, and of his good-will;
we join no other, Angels nor Saints, with him: venit, he is actually come; and then, venit sponte, he is come freely, and of his goodwill;
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we assigne, we imagine no cause in us, that should invite him to come, but humbly acknowledge all to have proceeded from his own goodness:
we assign, we imagine no cause in us, that should invite him to come, but humbly acknowledge all to have proceeded from his own Goodness:
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and that's the Action, He came. And then the Errand, and purpose for which he came, is vocare, he came to call: It is not, Occurrere, That he came to meet them, who were upon the way before;
and that's the Actium, He Come. And then the Errand, and purpose for which he Come, is vocare, he Come to call: It is not, Occurrere, That he Come to meet them, who were upon the Way before;
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for no man had either disposition in himself, or faculty in himself, neither will nor power to rise and meet him, no nor so much as to wish that Christ would call him, till he did call him:
for no man had either disposition in himself, or faculty in himself, neither will nor power to rise and meet him, no nor so much as to wish that christ would call him, till he did call him:
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He came not occurrere, to meet us;
He Come not occurrere, to meet us;
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but yet he came not cogere, to compel us, to force us, but onely vocare, to call us, by his Word,
but yet he Come not cogere, to compel us, to force us, but only vocare, to call us, by his Word,
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and Sacraments, and Ordinances, and lead us so; and that's his errand, and purpose in coming.
and Sacraments, and Ordinances, and led us so; and that's his errand, and purpose in coming.
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And from that, we shall come to the persons upon whom his coming works: where we have first a Negative, a fearful thing in Christs lips;
And from that, we shall come to the Persons upon whom his coming works: where we have First a Negative, a fearful thing in Christ lips;
cc p-acp d, pns12 vmb vvi p-acp dt n2 p-acp ro-crq po31 j-vvg n2: c-crq pns12 vhi ord dt j-jn, dt j n1 p-acp npg1 n2;
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and then an Affirmative, a blessed seal in his mouth: first, an Exclusive, a fearful banishment out of his Ark;
and then an Affirmative, a blessed seal in his Mouth: First, an Exclusive, a fearful banishment out of his Ark;
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and then an Inclusive, a blessed naturalization in his Kingdom: Non justos, I came to call, not the righteous, but sinners.
and then an Inclusive, a blessed naturalization in his Kingdom: Non justos, I Come to call, not the righteous, but Sinners.
cc av dt j, dt j-vvn n1 p-acp po31 n1: fw-fr fw-la, pns11 vvd pc-acp vvi, xx dt j, cc-acp n2.
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And then lastly, we have, not as before, his general intention and purpose, To call;
And then lastly, we have, not as before, his general intention and purpose, To call;
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but the particular effect & operation of this calling upon the godly, it brings them to repentance. Christ does not call us to a satisfaction of Gods justice, by our selves; that's impossible to us:
but the particular Effect & operation of this calling upon the godly, it brings them to Repentance. christ does not call us to a satisfaction of God's Justice, by our selves; that's impossible to us:
cc-acp dt j n1 cc n1 pp-f d vvg p-acp dt j, pn31 vvz pno32 p-acp n1. np1 vdz xx vvi pno12 p-acp dt n1 pp-f npg1 n1, p-acp po12 n2; d|vbz j p-acp pno12:
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it is not ad satisfactionem; but then it is not adgloriam, he does not call us to an immediate possession of glory, without doing any thing before;
it is not ad satisfactionem; but then it is not adgloriam, he does not call us to an immediate possession of glory, without doing any thing before;
pn31 vbz xx fw-la fw-la; p-acp av pn31 vbz xx fw-la, pns31 vdz xx vvi pno12 p-acp dt j n1 pp-f n1, p-acp vdg d n1 a-acp;
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but it is ad Resipiscentiam; I came to call, not the righteous, but sinners, to Repentance.
but it is ad Resipiscentiam; I Come to call, not the righteous, but Sinners, to Repentance.
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And so have you the whole frame mark'd out, which we shall set up; and the whole compass design'd, which we shall walk in:
And so have you the Whole frame marked out, which we shall Set up; and the Whole compass designed, which we shall walk in:
cc av vhb pn22 dt j-jn n1 vvd av, r-crq pns12 vmb vvi a-acp; cc dt j-jn n1 vvn, r-crq pns12 vmb vvi p-acp:
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In which, though the pieces may seem many, yet they do so naturally flow out of one another, that they may easily enter into your understanding;
In which, though the Pieces may seem many, yet they do so naturally flow out of one Another, that they may Easily enter into your understanding;
p-acp r-crq, cs dt n2 vmb vvi d, av pns32 vdb av av-j vvi av pp-f crd j-jn, cst pns32 vmb av-j vvi p-acp po22 n1;
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and so naturally depend upon one another, that they may easily lay hold upon your memory.
and so naturally depend upon one Another, that they may Easily lay hold upon your memory.
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First then, our first Branch in the first Part, is, That Christ jufied Feasting, festival and chearful conversation. First then, our First Branch in the First Part, is, That christ jufied Feasting, festival and cheerful Conversation.
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For, as S. Ambrose says, Frustra fecisset; God, who made the world primarily for his own glory, had made Light in vain,
For, as S. Ambrose Says, Frustra fecisset; God, who made the world primarily for his own glory, had made Light in vain,
p-acp, c-acp np1 np1 vvz, fw-la fw-la; np1, r-crq vvd dt n1 av-j p-acp po31 d n1, vhd vvn n1 p-acp j,
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if he had made no creatures to see, and to be seen by that light, wherein he might receive glory:
if he had made no creatures to see, and to be seen by that Light, wherein he might receive glory:
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so, frustra fecisset, God, who intended secondarily mans good in the Creation, had made creatures to no purpose,
so, frustra fecisset, God, who intended secondarily men good in the Creation, had made creatures to no purpose,
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if he had not allow'd Man a use, and an enjoying of those creatures.
if he had not allowed Man a use, and an enjoying of those creatures.
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Our Mythologists, who think they have conveyed a great deal of Moral doctrine in their Poetical Fables, (and so, indeed they have) had mistaken the matter much,
Our Mythologists, who think they have conveyed a great deal of Moral Doctrine in their Poetical Fables, (and so, indeed they have) had mistaken the matter much,
po12 ng1, r-crq vvb pns32 vhb vvn dt j n1 pp-f j n1 p-acp po32 j n2, (cc av, av pns32 vhb) vhd vvn dt n1 av-d,
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when they make it one of the torments of hell, to stand in a fresh River,
when they make it one of the torments of hell, to stand in a fresh River,
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and not be permitted to drink; and amongst pleasant fruits, and not to be suffered to eat;
and not be permitted to drink; and among pleasant fruits, and not to be suffered to eat;
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if God requir'd such a forbearing, such an abstemiousness in Man, as that being set to rule and govern the creatures, he might not use and enjoy them: Priviledges are lost, by abusing;
if God required such a forbearing, such an abstemiousness in Man, as that being Set to Rule and govern the creatures, he might not use and enjoy them: Privileges Are lost, by abusing;
cs np1 vvd d dt n-vvg, d dt n1 p-acp n1, c-acp cst vbg vvn pc-acp vvi cc vvi dt n2, pns31 vmd xx vvi cc vvi pno32: n2 vbr vvn, p-acp vvg;
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but so they are, by not using too.
but so they Are, by not using too.
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Of those three Opinions, which have all pass'd through good Authors, Whether, before the Floud had impaired and corrupted the herbs and fruits of the earth, men did eat flesh or no;
Of those three Opinions, which have all passed through good Authors, Whither, before the Flood had impaired and corrupted the herbs and fruits of the earth, men did eat Flesh or no;
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of which, the first is absolutely Negative, both in matter of law, and in matter of fact, No man might, no man did;
of which, the First is absolutely Negative, both in matter of law, and in matter of fact, No man might, no man did;
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and the second is directly contrary to this, Affirmative in both, All men might, all men did;
and the second is directly contrary to this, Affirmative in both, All men might, all men did;
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and the third goes a Middle way, It was always lawful, and all men might, but sober and temperate men did forbear, and not do it:
and the third Goes a Middle Way, It was always lawful, and all men might, but Sobrium and temperate men did forbear, and not do it:
cc dt ord vvz dt j-jn n1, pn31 vbds av j, cc d n2 vmd, cc-acp j cc j n2 vdd vvi, cc xx vdi pn31:
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of these three, though the later have prevail'd with those Authors, and be the common opinion;
of these three, though the later have prevailed with those Authors, and be the Common opinion;
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yet the later part of that later opinion, would very hardly fall into proof, That all their sober and temperate men did forbear this eating of flesh,
yet the later part of that later opinion, would very hardly fallen into proof, That all their Sobrium and temperate men did forbear this eating of Flesh,
av dt jc n1 pp-f d jc n1, vmd av av vvi p-acp n1, cst d po32 j cc j n2 vdd vvi d n-vvg pp-f n1,
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or any lawful use of Gods creatures.
or any lawful use of God's creatures.
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God himself took his portion in this world so, in meat and drink, in his manifold sacrifices;
God himself took his portion in this world so, in meat and drink, in his manifold Sacrifices;
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and God himself gave himself in this world so, in bread and wine, in the blessed Sacrament of his body and his bloud:
and God himself gave himself in this world so, in bred and wine, in the blessed Sacrament of his body and his blood:
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And the very joys of heaven after the Resurrection, are convey'd to us also, in the Marriage-supper of the Lamb.
And the very Joys of heaven After the Resurrection, Are conveyed to us also, in the Marriage supper of the Lamb.
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That mensa laqueus, which is in the Psalm, is a curse:
That mensa Laqueus, which is in the Psalm, is a curse:
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Let their table be made a snare, let their plenty and prosperity be an occasion of sin to them, that's a malediction: Let their table be made a snare, let their plenty and Prosperity be an occasion of since to them, that's a malediction:
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but for that mensa propositionum, The table of Shew-bread, where those blessings which God had given to man, were brought again,
but for that mensa propositionum, The table of Shewbread, where those blessings which God had given to man, were brought again,
cc-acp p-acp d fw-la fw-la, dt n1 pp-f n1, c-crq d n2 r-crq np1 vhd vvn p-acp n1, vbdr vvn av,
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and presented in his sight, upon that table; the loaves were great in quantity, and many in number, and often renew'd:
and presented in his sighed, upon that table; the loaves were great in quantity, and many in number, and often renewed:
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God gives plentifully, richly, and will be serv'd so himself.
God gives plentifully, richly, and will be served so himself.
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In all those festivals, amongst the Jews, which were of Gods immediate institution, as the Passover,
In all those festivals, among the jews, which were of God's immediate Institution, as the Passover,
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and Pentecost, and the Trumpets, and Tabernacles, and the rest, you shall often meet in the Scriptures, these two phrases, Humiliabitis animas; and then, Laetaberis coram Domino: first, upon that day, you shall humble your souls, (that you have, Levit. 16.29. and very often) and then, upon that day, You shall rejoyce before the Lord;
and Pentecost, and the Trumpets, and Tabernacles, and the rest, you shall often meet in the Scriptures, these two phrases, Humiliabitis animas; and then, Laetaberis coram Domino: First, upon that day, you shall humble your Souls, (that you have, Levit. 16.29. and very often) and then, upon that day, You shall rejoice before the Lord;
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(and that you have, Deut. 16.11. and very often besides.) Now some Interpreters have applied these two phrases to the two days;
(and that you have, Deuteronomy 16.11. and very often beside.) Now Some Interpreters have applied these two phrases to the two days;
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That upon the Eve we should humble our souls in Fasting, and upon the Day rejoyce before the Lord in a festival chearfulness:
That upon the Eve we should humble our Souls in Fasting, and upon the Day rejoice before the Lord in a festival cheerfulness:
cst p-acp dt n1 pns12 vmd vvi po12 n2 p-acp vvg, cc p-acp dt n1 vvb p-acp dt n1 p-acp dt n1 np1-n:
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but both belong to the Day it self; that first we should humble our souls, as we do now, in these holy Convocations;
but both belong to the Day it self; that First we should humble our Souls, as we do now, in these holy Convocations;
cc-acp d vvb p-acp dt n1 pn31 n1; d ord pns12 vmd vvi po12 n2, c-acp pns12 vdb av, p-acp d j n2;
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and then return, and rejoyce before the Lord, in a chearful use of his creatures, our selves,
and then return, and rejoice before the Lord, in a cheerful use of his creatures, our selves,
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and then send out a portion to them that want, as it is expresly enjoyn'd in that feast, Nehem. 8.10. and in that, Esth. 9.22. where their feasting is as literally commanded, as their giving to the poor.
and then send out a portion to them that want, as it is expressly enjoined in that feast, Nehemiah 8.10. and in that, Esth. 9.22. where their feasting is as literally commanded, as their giving to the poor.
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And besides those Stationary and Anniversary Feastings, which were of Gods immediate institution, And that Feast which was of the Churches institution after, in the time of the Macchabees, which was the Encoenia, The Dedication of the Temple;
And beside those Stationary and Anniversary Feastings, which were of God's immediate Institution, And that Feast which was of the Churches Institution After, in the time of the Maccabees, which was the Encoenia, The Dedication of the Temple;
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the Jews at this day, in their Dispersion, observe a yearly Feast, which they call Festum Letitiae, The feast of Rejoycing, in a festival thankfulness to God, that he hath brought the year about,
the jews At this day, in their Dispersion, observe a yearly Feast, which they call Festum Letitiae, The feast of Rejoicing, in a festival thankfulness to God, that he hath brought the year about,
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and afforded them the use of the Law, another year.
and afforded them the use of the Law, Another year.
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When Christ came to Jairus house, and commanded away the Musick, and all the Funeral-solemnities, it was not because he disallowed those solemnities,
When christ Come to Jairus house, and commanded away the Music, and all the Funeral-solemnities, it was not Because he disallowed those solemnities,
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but because he knew there was no Funeral to be solemniz'd in that place, to which he came with an infallible purpose to raise that maid which was dead.
but Because he knew there was no Funeral to be solemnized in that place, to which he Come with an infallible purpose to raise that maid which was dead.
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Civil recreations, offices of society and mutual entertainment, and chearful conversation;
Civil recreations, Offices of society and mutual entertainment, and cheerful Conversation;
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and such a use of Gods creatures, as may testifie him to be a God, not of the valleys onely,
and such a use of God's creatures, as may testify him to be a God, not of the valleys only,
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but of the mountains too, not a God of necessity onely, but of plenty too; Christ justified by his personal presence at a Feast; which was our first:
but of the Mountains too, not a God of necessity only, but of plenty too; christ justified by his personal presence At a Feast; which was our First:
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and then, at a Feast in an Apostles house; which is our second circumstance.
and then, At a Feast in an Apostles house; which is our second circumstance.
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The Apostle then had a house, and means to keep a house, and to make occasional Feasts in his house, The Apostle then had a house, and means to keep a house, and to make occasional Feasts in his house,
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though he had bound himself to serve Christ in so near a place as an Apostle.
though he had bound himself to serve christ in so near a place as an Apostle.
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The profession of Christs service, in the Ministery, does not take from any man, the use of Gods creatures, nor chearfulness of conversation.
The profession of Christ service, in the Ministry, does not take from any man, the use of God's creatures, nor cheerfulness of Conversation.
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As some of the other Apostles are said to have followed Christ, relictis retibus, They left their nets, and followed him;
As Some of the other Apostles Are said to have followed christ, relictis retibus, They left their nets, and followed him;
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and yet upon occasion, they did at times return to their nets and fishing after that;
and yet upon occasion, they did At times return to their nets and fishing After that;
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for Christ found them at their nets, after his resurrection: so S. Matthew followed Christ, as S. Luke expresses it;
for christ found them At their nets, After his resurrection: so S. Matthew followed christ, as S. Lycia Expresses it;
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Relictis omnibus, He left all, and followed Christ; Relictis omnibus, He left all, and followed christ;
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but not so absolutely all, as S. Basil seems to take it, Adeo ut non solum lucra,
but not so absolutely all, as S. Basil seems to take it, Adeo ut non solum lucra,
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sed & ipsa pericula contempserit, that he did not onely neglect the gain of his place,sed & ipsa pericula contempserit, that he did not only neglect the gain of his place,
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but the danger of displeasure by such a leaving of his Place:
but the danger of displeasure by such a leaving of his Place:
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for S. Matthew was a Publicane, and so a publike Officer, and an Accountant to the State:
for S. Matthew was a Publican, and so a public Officer, and an Accountant to the State:
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But though he did so far leave all, as that nothing retarded him from an immediate following of Christ;
But though he did so Far leave all, as that nothing retarded him from an immediate following of christ;
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yet, no doubt but he returned after, to the setling of his Office, and the rectifying of his Accounts.
yet, no doubt but he returned After, to the settling of his Office, and the rectifying of his Accounts.
av, dx n1 cc-acp pns31 vvd a-acp, p-acp dt vvg pp-f po31 n1, cc dt vvg pp-f po31 n2.
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When God sees it necessary or behoveful for a man to leave all his worldly state, that he may follow him, God tells him so;
When God sees it necessary or behooveful for a man to leave all his worldly state, that he may follow him, God tells him so;
c-crq np1 vvz pn31 j cc j p-acp dt n1 pc-acp vvi d po31 j n1, cst pns31 vmb vvi pno31, np1 vvz pno31 av;
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he gives him such a measure of light by his Spirit, as lets him see, it is Gods will;
he gives him such a measure of Light by his Spirit, as lets him see, it is God's will;
pns31 vvz pno31 d dt n1 pp-f n1 p-acp po31 n1, c-acp vvz pno31 vvi, pn31 vbz ng1 vmb;
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and then, to that man, that is a full commandment, and bindes him to do it,
and then, to that man, that is a full Commandment, and binds him to do it,
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and not onely an Evangelical counsel, as they call it, which leaves him at liberty, to do it, or leave it undone:
and not only an Evangelical counsel, as they call it, which leaves him At liberty, to do it, or leave it undone:
cc xx av-j dt np1 n1, c-acp pns32 vvb pn31, r-crq vvz pno31 p-acp n1, pc-acp vdi pn31, cc vvb pn31 vvn:
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Christ saw how much was necessary to that young man in the Gospel, and therefore to him he said, Vade & vende, Go and sell all that thou hast, and then follow me:
christ saw how much was necessary to that young man in the Gospel, and Therefore to him he said, Vade & vende, Go and fell all that thou hast, and then follow me:
np1 vvd c-crq d vbds j p-acp d j n1 p-acp dt n1, cc av p-acp pno31 pns31 vvd, fw-la cc vvb, vvb cc vvi d cst pns21 vh2, cc av vvb pno11:
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And this was a commandment to that man, though it be not a general commandment to all;
And this was a Commandment to that man, though it be not a general Commandment to all;
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upon Matthew Christ laid no such commandment, but onely said to him, Sequere me, Follow me; and he did so;
upon Matthew christ laid no such Commandment, but only said to him, Sequere me, Follow me; and he did so;
p-acp np1 np1 vvd dx d n1, cc-acp av-j vvd p-acp pno31, vvi pno11, vvb pno11; cc pns31 vdd av;
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but yet not so devest himself of his worldly estate, as that he had not a house,
but yet not so devest himself of his worldly estate, as that he had not a house,
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and means to keep a house, and that plentifully, after this.
and means to keep a house, and that plentifully, After this.
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When Eliah us'd that holy fascination upon Elisha, (we may not, I think, call it a fascination;
When Elijah used that holy fascination upon Elisha, (we may not, I think, call it a fascination;
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fascination, I think, hath never a good sense) but when Eliah used that holy Charm and Incantation upon him, to spread his Mantle over him,
fascination, I think, hath never a good sense) but when Elijah used that holy Charm and Incantation upon him, to spread his Mantle over him,
n1, pns11 vvb, vhz av-x dt j n1) cc-acp q-crq np1 vvn cst j n1 cc n1 p-acp pno31, pc-acp vvi po31 n1 p-acp pno31,
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and to draw him with that, as with a net, after him;
and to draw him with that, as with a net, After him;
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yet after Elisha had thus receiv'd a character of Orders, after this imposition of hands in the spreading of the Mantle,
yet After Elisha had thus received a character of Order, After this imposition of hands in the spreading of the Mantle,
av p-acp np1 vhd av vvn dt n1 pp-f n1, p-acp d n1 pp-f n2 p-acp dt n-vvg pp-f dt n1,
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after he had this new filiation, by which he was the son of the Prophet, yet Elisha went home, and feasted his friends after this.
After he had this new filiation, by which he was the son of the Prophet, yet Elisha went home, and feasted his Friends After this.
c-acp pns31 vhd d j n1, p-acp r-crq pns31 vbds dt n1 pp-f dt n1, av np1 vvd av-an, cc vvd po31 n2 p-acp d.
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So Matthew begun his Apostleship with a feast;
So Matthew begun his Apostleship with a feast;
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and though he, in modestie forbear saying so, S. Luke, who reports the story, says that it was a great feast. He begun with a great, but ended with a greater:
and though he, in modesty forbear saying so, S. Lycia, who reports the story, Says that it was a great feast. He begun with a great, but ended with a greater:
cc cs pns31, p-acp n1 vvb vvg av, n1 av, r-crq vvz dt n1, vvz cst pn31 vbds dt j n1. pns31 vvd p-acp dt j, cc-acp vvd p-acp dt jc:
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for, (if we have S. Matthews history rightly deliver'd to us) when he was at the greatest feast which this world can present,
for, (if we have S. Matthews history rightly Delivered to us) when he was At the greatest feast which this world can present,
c-acp, (cs pns12 vhb n1 np1 n1 av-jn vvn p-acp pno12) c-crq pns31 vbds p-acp dt js n1 r-crq d n1 vmb vvi,
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when he was receiving and administring the blessed Sacrament, in that action, was he himself serv'd up as a dish to the table of the Lamb,
when he was receiving and administering the blessed Sacrament, in that actium, was he himself served up as a dish to the table of the Lamb,
c-crq pns31 vbds vvg cc j-vvg dt j-vvn n1, p-acp d n1, vbds pns31 px31 vvn a-acp p-acp dt n1 p-acp dt n1 pp-f dt n1,
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and added to the number of the Martyrs then; and died for that Saviour of his, whose death for him, he did then celebrate.
and added to the number of the Martyrs then; and died for that Saviour of his, whose death for him, he did then celebrate.
cc vvd p-acp dt n1 pp-f dt n2 av; cc vvd p-acp d n1 pp-f png31, rg-crq n1 p-acp pno31, pns31 vdd av vvi.
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This then was festum Ablactationis; Abraham made a great feast, that day that Isaac was weaned:
This then was Festum Ablactationis; Abraham made a great feast, that day that Isaac was weaned:
np1 av vbds fw-la fw-la; np1 vvd dt j n1, d n1 cst np1 vbds vvn:
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Here was Matthew wean'd ab uteribus mundi, from the brests of this world;
Here was Matthew weaned ab uteribus mundi, from the breasts of this world;
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and he made a feast, a feast that was a Type of a Tyye, a prevision of a vision, of that vision which S. Peter had after, of a sheet, with all kinde of meats clean and unclean in it:
and he made a feast, a feast that was a Type of a Tyye, a prevision of a vision, of that vision which S. Peter had After, of a sheet, with all kind of Meats clean and unclean in it:
cc pns31 vvd dt n1, dt n1 cst vbds dt n1 pp-f dt n1, dt n1 pp-f dt n1, pp-f d n1 r-crq n1 np1 vhd a-acp, pp-f dt n1, p-acp d n1 pp-f n2 j cc j p-acp pn31:
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for at this Table was the clean and unspotted Lamb, Christ Jesus himself; and at the same Table, those spotted and unclean Goats, the Publicans and sinners;
for At this Table was the clean and unspotted Lamb, christ jesus himself; and At the same Table, those spotted and unclean Goats, the Publicans and Sinners;
c-acp p-acp d n1 vbds dt j cc j n1, np1 np1 px31; cc p-acp dt d n1, d j-vvn cc j n2, dt n2 cc n2;
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which is our third, and next circumstance, He justified feasting, feasting in an Apostles house, feasting with Publicans and sinners.
which is our third, and next circumstance, He justified feasting, feasting in an Apostles house, feasting with Publicans and Sinners.
r-crq vbz po12 ord, cc ord n1, pns31 vvd vvg, vvg p-acp dt n2 n1, vvg p-acp np1 cc n2.
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Is there then any conversation with notorious sinners justifiable, excusable? We see when S. Paul came to be of that High Commission, to judge of notorious sinners, how he proceeded:
Is there then any Conversation with notorious Sinners justifiable, excusable? We see when S. Paul Come to be of that High Commission, to judge of notorious Sinners, how he proceeded:
vbz a-acp av d n1 p-acp j n2 j, j? pns12 vvb c-crq n1 np1 vvd pc-acp vbi pp-f cst j n1, pc-acp vvi pp-f j n2, c-crq pns31 vvd:
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he deliver'd Alexander and Hymenaeus to Satan; and there, surely, he did not mean that any man should keep them company.
he Delivered Alexander and Hymenaeus to Satan; and there, surely, he did not mean that any man should keep them company.
pns31 vvn np1 cc np1 p-acp np1; cc a-acp, av-j, pns31 vdd xx vvi cst d n1 vmd vvi pno32 n1.
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What was their fault? It was but one Heretical point; a great one indeed; for they denied the Resurrection;
What was their fault? It was but one Heretical point; a great one indeed; for they denied the Resurrection;
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and for this, the Apostle (as it is also said there) sends them to Satan, that they might learn not to blaspheme:
and for this, the Apostle (as it is also said there) sends them to Satan, that they might Learn not to Blaspheme:
cc p-acp d, dt n1 (c-acp pn31 vbz av vvn a-acp) vvz pno32 p-acp np1, cst pns32 vmd vvi xx pc-acp vvi:
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And may there not be thus much intimated in that, That a man may learn more blasphemy with some men,
And may there not be thus much intimated in that, That a man may Learn more blasphemy with Some men,
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then with Satan himself? That may be true:
then with Satan himself? That may be true:
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but the sending and delivering to Satan, is the excluding of that man from the Kingdom, that is, from the visible Church of Christ, by a just Excommunication:
but the sending and delivering to Satan, is the excluding of that man from the Kingdom, that is, from the visible Church of christ, by a just Excommunication:
cc-acp dt n-vvg cc vvg p-acp np1, vbz dt vvg pp-f d n1 p-acp dt n1, cst vbz, p-acp dt j n1 pp-f np1, p-acp dt j n1:
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for, all without the Church, is Satans jurisdiction. Of which fearful state, Gregory Nyssene speaks pathetically;
for, all without the Church, is Satan jurisdiction. Of which fearful state, Gregory Nyssene speaks pathetically;
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Si haberet oculos anima, If thy soul had eyes, to see souls, Ostenderem tibi, tibi segregato, I would shew thee, thee who hast wilfully incurr'd,Si haberet Eyes anima, If thy soul had eyes, to see Souls, Ostenderem tibi, tibi segregato, I would show thee, thee who haste wilfully incurred,
fw-mi fw-la fw-la fw-la, cs po21 n1 vhd n2, pc-acp vvi n2, fw-la fw-la, fw-la fw-la, pns11 vmd vvi pno21, pno21 r-crq n1 av-j vvn,
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and dost rebelliously continue under an Excommunication rightly grounded, duely proceeded in, and justly denounced;
and dost rebelliously continue under an Excommunication rightly grounded, duly proceeded in, and justly denounced;
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I would shew thee the picture of a man burning in Hell, for that's thy picture, says that Father, to that man;
I would show thee the picture of a man burning in Hell, for that's thy picture, Says that Father, to that man;
pns11 vmd vvi pno21 dt n1 pp-f dt n1 vvg p-acp n1, c-acp d|vbz po21 n1, vvz d n1, p-acp d n1;
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Non Episcopalis arrogantiae existimes, says he, Think it not a passionate act of an insolent Bishop;Non Episcopal arrogantiae existimes, Says he, Think it not a passionate act of an insolent Bishop;
fw-fr np1 fw-la n2, vvz pns31, vvb pn31 xx dt j n1 pp-f dt j n1;
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Caepit in Lege, confirmatur in Gratia, God began it in the Law, and confirm'd it in the Gospel;Capet in Lege, confirmatur in Gratia, God began it in the Law, and confirmed it in the Gospel;
j p-acp fw-la, fw-la p-acp fw-la, np1 vvd pn31 p-acp dt n1, cc vvd pn31 p-acp dt n1;
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and where it is justly grounded, and duely proceeded in, it is a fearful thing to be deliver'd over to Satan by excommunication;
and where it is justly grounded, and duly proceeded in, it is a fearful thing to be Delivered over to Satan by excommunication;
cc c-crq pn31 vbz av-j vvn, cc av-jn vvn p-acp, pn31 vbz dt j n1 pc-acp vbi vvn a-acp p-acp np1 p-acp n1;
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and S. Paul is so far from conversing with an Heretick in one point, as that he proceeds so far with him,
and S. Paul is so Far from conversing with an Heretic in one point, as that he proceeds so Far with him,
cc np1 np1 vbz av av-j p-acp vvg p-acp dt n1 p-acp crd n1, c-acp cst pns31 vvz av av-j p-acp pno31,
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as to deliver him to Satan.
as to deliver him to Satan.
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Nay, for a fault much less then this, not opposed against God, as Heresie, but against Natural Honesty, the Apostle proceeds as far, in Incest;
Nay, for a fault much less then this, not opposed against God, as Heresy, but against Natural Honesty, the Apostle proceeds as Far, in Incest;
uh-x, p-acp dt n1 av-d av-dc cs d, xx vvn p-acp np1, c-acp n1, cc-acp p-acp j n1, dt n1 vvz a-acp av-j, p-acp n1;
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Gather you, says he, with my spirit, and the power of the Lord Jesus, to deliver that incestuous man to Satan. Gather you, Says he, with my Spirit, and the power of the Lord jesus, to deliver that incestuous man to Satan.
vvb pn22, vvz pns31, p-acp po11 n1, cc dt n1 pp-f dt n1 np1, pc-acp vvi d j n1 p-acp np1.
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Nay, in less faults then that, he forbids Conversation; If a fornicator, if a drunkard, if a covetous person, with him eat not. Nay;
Nay, in less Faults then that, he forbids Conversation; If a fornicator, if a drunkard, if a covetous person, with him eat not. Nay;
uh, p-acp dc n2 cs d, pns31 vvz n1; cs dt n1, cs dt n1, cs dt j n1, p-acp pno31 vvb xx. uh;
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for that which is less then these, he is as severe;
for that which is less then these, he is as severe;
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We command ye, Brethren, in the Name of the Lord Jesus Christ, that you withdraw your selves from every brother that walketh disorderly. We command you, Brothers, in the Name of the Lord jesus christ, that you withdraw your selves from every brother that walks disorderly.
pns12 vvb pn22, n2, p-acp dt n1 pp-f dt n1 np1 np1, cst pn22 vvb po22 n2 p-acp d n1 cst vvz av-j.
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Where, Calvin thinks, (and, I think, aright, and many others must think so too;
Where, calvin thinks, (and, I think, aright, and many Others must think so too;
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for a Jesuite thinks so, as well as Calvin ) that the Apostle by the word disorderly, does not mean persons that live in any course of notorious sin;
for a Jesuit thinks so, as well as calvin) that the Apostle by the word disorderly, does not mean Persons that live in any course of notorious since;
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but by disorderly, he means Ignavos, Inutiles, idle and unprofitable persons; persons of no use to the Church, or to the State:
but by disorderly, he means Ignavos, Inutiles, idle and unprofitable Persons; Persons of no use to the Church, or to the State:
cc-acp p-acp j, pns31 vvz n2, np2, j cc j n2; n2 pp-f dx n1 p-acp dt n1, cc p-acp dt n1:
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that whereas this is Ordo Divinus, the order that God hath established in this world, that every man should embrace a Calling, and walk therein;
that whereas this is Ordo Divine, the order that God hath established in this world, that every man should embrace a Calling, and walk therein;
cst cs d vbz np1 np1, dt n1 cst np1 vhz vvn p-acp d n1, cst d n1 vmd vvi dt vvg, cc vvi av;
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they who do not so, pervert Gods order: and they are S. Pauls disorderly persons.
they who do not so, pervert God's order: and they Are S. Paul's disorderly Persons.
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This then being so, that the Holy Ghost by S. Paul, separates not onely from all spiritual Communion,
This then being so, that the Holy Ghost by S. Paul, separates not only from all spiritual Communion,
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but from all civil Conversation, all notorious sinners, and disorderly persons, how descends Christ to this facility,
but from all civil Conversation, all notorious Sinners, and disorderly Persons, how descends christ to this facility,
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and easiness of conversation with Publicans and Sinners? For, (to speak a word by the way, of the Office of a Publican) though Customes,
and easiness of Conversation with Publicans and Sinners? For, (to speak a word by the Way, of the Office of a Publican) though Customs,
cc n1 pp-f n1 p-acp np1 cc n2? p-acp, (pc-acp vvi dt n1 p-acp dt n1, pp-f dt n1 pp-f dt n1) cs n2,
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and Tributes, and Impositions were due to the Kings of Jewry, due in natural right,
and Tributes, and Impositions were due to the Kings of Jewry, due in natural right,
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and due in legal right, fixed and established by that Law in Samuel; and so the Farmers of those Customes,
and due in Legal right, fixed and established by that Law in Samuel; and so the Farmers of those Customs,
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and Collectors of those Tributes, in that respect not to be blamed, or ill thought of;
and Collectors of those Tributes, in that respect not to be blamed, or ill Thought of;
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and though in the Roman State, (under whose Government, at this time the Jews were) the Office of a Publican were an honourable Office, (for so that great Statesman and Orator tells us, Flos Equitum Romanorum, Ornamentum Civitatis, Firmamentum Reipub. Men of the best Families and Extraction in the State, Men of the best Credit and Reputation in the State, Men of the best Revenues and Possession in the State, were Publicans;
and though in the Roman State, (under whose Government, At this time the jews were) the Office of a Publican were an honourable Office, (for so that great Statesman and Orator tells us, Flos Equitum Romanorum, Ornamentum Civitatis, Firmamentum Reipub Men of the best Families and Extraction in the State, Men of the best Credit and Reputation in the State, Men of the best Revenues and Possession in the State, were Publicans;
cc cs p-acp dt njp n1, (p-acp rg-crq n1, p-acp d n1 dt np2 vbdr) dt n1 pp-f dt n1 vbdr dt j n1, (c-acp av d j n1 cc n1 vvz pno12, fw-la fw-la fw-la, fw-la fw-la, fw-la np1 n2 pp-f dt js n2 cc n1 p-acp dt n1, n2 pp-f dt js n1 cc n1 p-acp dt n1, n2 pp-f dt js n2 cc n1 p-acp dt n1, vbdr n2;
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yet when the Romans govern'd Jewry as a Province, and that these honourable Roman Publicans forbore to execute that Office in those remote parts,
yet when the Roman governed Jewry as a Province, and that these honourable Roman Publicans forbore to execute that Office in those remote parts,
av c-crq dt njp2 vvn np1 p-acp dt n1, cc cst d j njp np1 vvd pc-acp vvi d n1 p-acp d j n2,
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and making under-Farmers there, for the better advancing of that service, employed the Jews themselves, who best understood the ways and the persons:
and making under-Farmers there, for the better advancing of that service, employed the jews themselves, who best understood the ways and the Persons:
cc vvg n2 a-acp, p-acp dt av-jc vvg pp-f d n1, vvd dt np2 px32, r-crq av-js vvd dt n2 cc dt n2:
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these Jews became more cruel and heavy to their Brethren, in these Exactions, then any strangers;
these jews became more cruel and heavy to their Brothers, in these Exactions, then any Strangers;
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and so, and justly, the most odious persons amongst them:
and so, and justly, the most odious Persons among them:
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and then why would Christ afford this conversation to these, and such as these, to Publicans and sinners? Christ was in himself a Dispensation upon any Law, because he was the Law-maker.
and then why would christ afford this Conversation to these, and such as these, to Publicans and Sinners? christ was in himself a Dispensation upon any Law, Because he was the Lawmaker.
cc av q-crq vmd np1 vvi d n1 p-acp d, cc d c-acp d, p-acp n2 cc n2? np1 vbds p-acp px31 dt n1 p-acp d n1, c-acp pns31 vbds dt n1.
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But here he proceeded not in that capacity; he took no benefit of any Dispensation; he fulfilled the intention and purpose of the Law;
But Here he proceeded not in that capacity; he took no benefit of any Dispensation; he fulfilled the intention and purpose of the Law;
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for the Laws therefore forbad conversation with sinners, lest a man should take infection by such conversation:
for the Laws Therefore forbade Conversation with Sinners, lest a man should take infection by such Conversation:
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so the Jews were forbidden to eat with the Gentiles; so the jews were forbidden to eat with the Gentiles;
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but it was, lest in eating with the Gentiles, they might eat of things sacrificed to Idols:
but it was, lest in eating with the Gentiles, they might eat of things sacrificed to Idols:
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so they were forbidden conversation with leprous persons, lest by such conversation the disease should be propagated;
so they were forbidden Conversation with leprous Persons, lest by such Conversation the disease should be propagated;
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but where the danger of infection ceas'd, all conversation might be open;
but where the danger of infection ceased, all Conversation might be open;
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and Christ was always far enough from taking any infection, by any conversation with any sinner.
and christ was always Far enough from taking any infection, by any Conversation with any sinner.
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He might apply himself to them, because he could take no harm by them; but he did it especially, that he might do good upon them.
He might apply himself to them, Because he could take no harm by them; but he did it especially, that he might do good upon them.
pns31 vmd vvi px31 p-acp pno32, c-acp pns31 vmd vvi dx n1 p-acp pno32; cc-acp pns31 vdd pn31 av-j, cst pns31 vmd vdi j p-acp pno32.
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Some forbear the company of sinners, out of a singularity, and pride in their own purity,
some forbear the company of Sinners, out of a singularity, and pride in their own purity,
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and say, with those in Esay, Stand by thy self, come not near me, for I am holyer then thou.
and say, with those in Isaiah, Stand by thy self, come not near me, for I am Holier then thou.
cc vvi, p-acp d p-acp np1, vvb p-acp po21 n1, vvb xx av-j pno11, c-acp pns11 vbm jc cs pns21.
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But, Bonus non est, qui Malos tolerare non potest, says S. August. upon those words, Lilium inter spinas, That Christ was a Lilie, though he grew amongst Thorns.
But, Bonus non est, qui Malos tolerare non potest, Says S. August. upon those words, Lilium inter spinas, That christ was a Lily, though he grew among Thorns.
p-acp, fw-la fw-fr fw-la, fw-fr np1 fw-la fw-fr fw-la, vvz n1 np1. p-acp d n2, fw-la fw-la fw-la, cst np1 vbds dt n1, cs pns31 vvd p-acp n2.
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A Lilie is not the less a Lilie, nor the worse, nor the darker a Lilie, because it grows amongst Thorns.
A Lily is not the less a Lily, nor the Worse, nor the Darker a Lily, Because it grows among Thorns.
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That man is not so good as he should be, that cannot maintain his own integrity, and continue good;
That man is not so good as he should be, that cannot maintain his own integrity, and continue good;
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or that cannot maintain his charity, though others continue bad.
or that cannot maintain his charity, though Others continue bad.
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It was S. Paul 's way, I am made all things to all men, that I might save some.
It was S. Paul is Way, I am made all things to all men, that I might save Some.
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And in that place, which we mentioned before, where the Apostle names the persons, whom we are to forbear, amongst them, he names Idolators; And in that place, which we mentioned before, where the Apostle names the Persons, whom we Are to forbear, among them, he names Idolaters;
cc p-acp d n1, r-crq pns12 vvd a-acp, c-crq dt n1 vvz dt n2, ro-crq pns12 vbr pc-acp vvi, p-acp pno32, pns31 vvz n2;
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and, as he does the rest, he calls even those Idolators, Brethren;
and, as he does the rest, he calls even those Idolaters, Brothers;
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If any that is called a Brother, be an Idolator, &c. In cases where we are safe from danger of infection, (and it lies much in our selves, to save our selves from infection) even some kind of Idolators, are left by S. Paul under the name of Brethren;If any that is called a Brother, be an Idolater, etc. In cases where we Are safe from danger of infection, (and it lies much in our selves, to save our selves from infection) even Some kind of Idolaters, Are left by S. Paul under the name of Brothers;
cs d cst vbz vvn dt n1, vbb dt n1, av p-acp n2 c-crq pns12 vbr j p-acp n1 pp-f n1, (cc pn31 vvz av-d p-acp po12 n2, pc-acp vvi po12 n2 p-acp n1) av d n1 pp-f n2, vbr vvn p-acp n1 np1 p-acp dt n1 pp-f n2;
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and some brotherly, and neighbourly, and pious Offices, belong to them, for all that.
and Some brotherly, and neighbourly, and pious Offices, belong to them, for all that.
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These faults must arm me to avoid all danger from them, but not extinguish all charity towards them.
These Faults must arm me to avoid all danger from them, but not extinguish all charity towards them.
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And therefore it was an unjust calumny in the Pharisees, to impute this for a fault to Christ, that he applyed himself to these men;
And Therefore it was an unjust calumny in the Pharisees, to impute this for a fault to christ, that he applied himself to these men;
cc av pn31 vbds dt j n1 p-acp dt np2, pc-acp vvi d p-acp dt n1 p-acp np1, cst pns31 vvd px31 p-acp d n2;
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which is the next and last Circumstance in this first part, The Calumny of these Pharisees.
which is the next and last Circumstance in this First part, The Calumny of these Pharisees.
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Now in the manner of this Calumny, there was a great deal of iniquity, and a great deal in the matter: For, for the manner;
Now in the manner of this Calumny, there was a great deal of iniquity, and a great deal in the matter: For, for the manner;
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That which they say of Christ, they say not to Christ himself, but they whisper it to his servants, to his Disciples.
That which they say of christ, they say not to christ himself, but they whisper it to his Servants, to his Disciples.
cst r-crq pns32 vvb pp-f np1, pns32 vvb xx p-acp np1 px31, cc-acp pns32 vvb pn31 p-acp po31 n2, p-acp po31 n2.
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A Legal and Juridical Accusation, is justifiable, maintainable, because it is the proper way for remedy:
A Legal and Juridical Accusation, is justifiable, maintainable, Because it is the proper Way for remedy:
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a private reprehension done with discretion, and moderation, should be acceptable too; but a privy whispering is always Pharisaical.
a private reprehension done with discretion, and moderation, should be acceptable too; but a privy whispering is always Pharisaical.
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The Devil, himself, though he be a Lyon, yet he is a roaring Lyon; a man may hear him:
The devil, himself, though he be a lion, yet he is a roaring lion; a man may hear him:
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but for a privy Whisperer, we shall onely hear of him. And in their plot there was more mischief;
but for a privy Whisperer, we shall only hear of him. And in their plot there was more mischief;
cc-acp p-acp dt j n1, pns12 vmb av-j vvi pp-f pno31. cc p-acp po32 n1 a-acp vbds dc n1;
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for, when Christs Disciples plucked ears of Corn, upon the sabbath, the Pharisees said nothing to those Disciples,
for, when Christ Disciples plucked ears of Corn, upon the Sabbath, the Pharisees said nothing to those Disciples,
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but they come to their Master, to Christ, and they tell him of it:
but they come to their Master, to christ, and they tell him of it:
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Here, when Christ eats and drinks with these sinners, they never say any thing to Christ himself,
Here, when christ eats and drinks with these Sinners, they never say any thing to christ himself,
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but they go to his servants, and they tell him of it.
but they go to his Servants, and they tell him of it.
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By privy whisperings and calumnies, they would aliene Christ from his Disciples, and his Disciples from him;
By privy whisperings and calumnies, they would alien christ from his Disciples, and his Disciples from him;
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the King from his Subjects by some tales, and the Subject from the King by other:
the King from his Subject's by Some tales, and the Subject from the King by other:
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and they took this for the shortest way to disgrace both their preaching, to discredit both their lives;
and they took this for the Shortest Way to disgrace both their preaching, to discredit both their lives;
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to defame Christ for a Wine-bibber, and a loose Companion, and to defame his Disciples for prophane men, and Sabbath-breakers:
to defame christ for a Winebibber, and a lose Companion, and to defame his Disciples for profane men, and Sabbath breakers:
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for, Cujus vita despicitur, restat ut ejus predicatio contemnatur, is an infallible inference and consequence made by S. Gregory; Discredit a mans life, and you disgrace his Preaching: for, Cujus vita despicitur, restat ut His predicatio contemnatur, is an infallible Inference and consequence made by S. Gregory; Discredit a men life, and you disgrace his Preaching:
p-acp, fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, vbz dt j n1 cc n1 vvn p-acp n1 np1; vvb dt ng1 n1, cc pn22 vvb po31 vvg:
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Lay imputations upon the person, and that will evacuate and frustrate all his preaching;
Lay imputations upon the person, and that will evacuate and frustrate all his preaching;
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for whether it be in the corruption of our nature, or whether it be in the nature of the thing it self,
for whither it be in the corruption of our nature, or whither it be in the nature of the thing it self,
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so it is, if I believe the Preacher to be an ill man, I shall not be much the better for his good Sermons.
so it is, if I believe the Preacher to be an ill man, I shall not be much the better for his good Sermons.
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Thus they were injurious in the manner of their calumny;
Thus they were injurious in the manner of their calumny;
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they were so too in the matter, to calumniate him therefore, because he applyed himself to sinners.
they were so too in the matter, to calumniate him Therefore, Because he applied himself to Sinners.
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The Wise-man in Ecclesiasticus institutes his meditation thus:
The Wiseman in Ecclesiasticus institutes his meditation thus:
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There is one that hath great need of help, full of poverty, yet the eye of the Lord looked upon him for good, There is one that hath great need of help, full of poverty, yet the eye of the Lord looked upon him for good,
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and set him up from his low estate, so that many that saw it, marvelled at it. and Set him up from his low estate, so that many that saw it, marveled At it.
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Many marvelled, but none reproached the Lord, chid the Lord, calumniated the Lord, for doing so.
Many marveled, but none reproached the Lord, Child the Lord, calumniated the Lord, for doing so.
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And if the Lord will look upon a sinner, and raise that bedrid man;
And if the Lord will look upon a sinner, and raise that bedrid man;
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if he will look with that eye, that pierces deeper then the eye of heaven, the Sun, (and yet with a look of that eye, the womb of the earth conceives) if he will look with that eye, that conveys more warmth then the eye of the Ostrich, (and yet with a look of that eye, that Bird is said to hatch her young ones, without sitting) that eye that melted Peter into water,
if he will look with that eye, that pierces Deeper then the eye of heaven, the Sun, (and yet with a look of that eye, the womb of the earth conceives) if he will look with that eye, that conveys more warmth then the eye of the Ostrich, (and yet with a look of that eye, that Bird is said to hatch her young ones, without sitting) that eye that melted Peter into water,
cs pns31 vmb vvi p-acp d n1, cst vvz jc-jn av dt n1 pp-f n1, dt n1, (cc av p-acp dt n1 pp-f d n1, dt n1 pp-f dt n1 vvz) cs pns31 vmb vvi p-acp d n1, cst vvz dc n1 cs dt n1 pp-f dt n1, (cc av p-acp dt n1 pp-f d n1, cst n1 vbz vvn pc-acp vvi po31 j pi2, p-acp vvg) cst n1 cst vvd np1 p-acp n1,
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and made him flow towards Christ; and ratified Matthew into air, and made him flee towards Christ;
and made him flow towards christ; and ratified Matthew into air, and made him flee towards christ;
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if that eye vouchsafe to look upon a Publican, and redeem a Goshen out of an Egypt, hatch a soul out of a carnal man, produce a saint out of a sinner, shall we marvel at the matter? marvel so,
if that eye vouchsafe to look upon a Publican, and Redeem a Goshen out of an Egypt, hatch a soul out of a carnal man, produce a saint out of a sinner, shall we marvel At the matter? marvel so,
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as to doubt Gods power? shall any thing be impossible to God? or shall we marvel at the manner, at any way by which Christ shall be pleased to convey his mercy? Miraris eum peccatorum vinum bibere, qui pro peccatoribus sanguinem fudit? shall we wonder that Christ would live with sinners, who was content to die for sinners? Wonder that he would eat the bread and Wine of sinners, that gave sinners his own flesh to eat,
as to doubt God's power? shall any thing be impossible to God? or shall we marvel At the manner, At any Way by which christ shall be pleased to convey his mercy? Miraris Eum peccatorum vinum bibere, qui Pro peccatoribus sanguinem fudit? shall we wonder that christ would live with Sinners, who was content to die for Sinners? Wonder that he would eat the bred and Wine of Sinners, that gave Sinners his own Flesh to eat,
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and his own blood to drink? Or if we do wonder at this, (as, indeed, nothing is more wonderful) yet let us not calumniate, let us not mis-interpret any way, that he shall be pleased to take, to derive his mercy to any man:
and his own blood to drink? Or if we do wonder At this, (as, indeed, nothing is more wondered) yet let us not calumniate, let us not misinterpret any Way, that he shall be pleased to take, to derive his mercy to any man:
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but, (to use Clement of Alexandria 's comparison) as we tread upon many herbs negligently in the field,
but, (to use Clement of Alexandria is comparison) as we tread upon many herbs negligently in the field,
cc-acp, (pc-acp vvi j pp-f np1 vbz n1) c-acp pns12 vvb p-acp d n2 av-j p-acp dt n1,
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but when we see them in an Apothecaries shop, we begin to think that there is some vertue in them;
but when we see them in an Apothecaries shop, we begin to think that there is Some virtue in them;
cc-acp c-crq pns12 vvb pno32 p-acp dt ng1 n1, pns12 vvb pc-acp vvi cst pc-acp vbz d n1 p-acp pno32;
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so howsoever we have a perfect hatred, and a religious despite against a sinner, as a sinner;
so howsoever we have a perfect hatred, and a religious despite against a sinner, as a sinner;
av c-acp pns12 vhb dt j n1, cc dt j n1 p-acp dt n1, c-acp dt n1;
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yet if Christ Jesus shall have been pleased to have come to his door, and to have stood,
yet if christ jesus shall have been pleased to have come to his door, and to have stood,
av cs np1 np1 vmb vhi vbn vvn pc-acp vhi vvn p-acp po31 n1, cc pc-acp vhi vvn,
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and knock'd, and enter'd, and sup'd, and brought his dish, and made himself that dish,
and knocked, and entered, and supped, and brought his dish, and made himself that dish,
cc vvd, cc vvd, cc vvn, cc vvd po31 n1, cc vvd px31 d n1,
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and seal'd a reconciliation to that sinner, in admitting him to that Table, to that Communion, let us forget the Name of Publican, the Vices of any particular profession;
and sealed a reconciliation to that sinner, in admitting him to that Table, to that Communion, let us forget the Name of Publican, the Vices of any particular profession;
cc vvd dt n1 p-acp d n1, p-acp vvg pno31 p-acp d n1, p-acp d n1, vvb pno12 vvi dt n1 pp-f n1, dt n2 pp-f d j n1;
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and forget the name of sinner, the history of any mans former life;
and forget the name of sinner, the history of any men former life;
cc vvb dt n1 pp-f n1, dt n1 pp-f d ng1 j n1;
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and be glad to meet that man now in the arms, and to grow up with that man now in the bowels of Christ Jesus;
and be glad to meet that man now in the arms, and to grow up with that man now in the bowels of christ jesus;
cc vbb j pc-acp vvi d n1 av p-acp dt n2, cc pc-acp vvi a-acp p-acp d n1 av p-acp dt n2 pp-f np1 np1;
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since Christ doth now begin to make that man his, but now declares to us, that he hath been his, from all eternity:
since christ does now begin to make that man his, but now declares to us, that he hath been his, from all eternity:
c-acp np1 vdz av vvi pc-acp vvi d n1 po31, cc-acp av vvz p-acp pno12, cst pns31 vhz vbn po31, p-acp d n1:
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For in the Book of Life, the name of Mary Magdalen was as soon recorded, for all her incontinency, as the name of the blessed Virgin, for all her integrity;
For in the Book of Life, the name of Marry Magdalen was as soon recorded, for all her incontinency, as the name of the blessed Virgae, for all her integrity;
c-acp p-acp dt n1 pp-f n1, dt n1 pp-f uh np1 vbds a-acp av vvn, p-acp d po31 n1, c-acp dt n1 pp-f dt j-vvn n1, p-acp d po31 n1;
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and the name of St. Paul who drew his sword against Christ, as soon as St. Peter, who drew his in defence of him:
and the name of Saint Paul who drew his sword against christ, as soon as Saint Peter, who drew his in defence of him:
cc dt n1 pp-f n1 np1 r-crq vvd po31 n1 p-acp np1, c-acp av c-acp n1 np1, r-crq vvd po31 p-acp n1 pp-f pno31:
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for the Book of life was not written successively, word after word, line after line, but delivered as a Print, all together.
for the Book of life was not written successively, word After word, line After line, but Delivered as a Print, all together.
c-acp dt n1 pp-f n1 vbds xx vvn av-j, n1 p-acp n1, n1 p-acp n1, cc-acp vvd p-acp dt n1, d av.
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There the greatest sinners were as soon recorded, as the most righteous;
There the greatest Sinners were as soon recorded, as the most righteous;
a-acp dt js n2 vbdr a-acp av vvn, c-acp dt av-ds j;
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and here Christ comes to call, not the righteous at all, but onely sinners to repentance. And so we have done with those pieces which constitute our first part;
and Here christ comes to call, not the righteous At all, but only Sinners to Repentance. And so we have done with those Pieces which constitute our First part;
cc av np1 vvz pc-acp vvi, xx dt j p-acp d, p-acp av-j n2 p-acp n1. cc av pns12 vhb vdn p-acp d n2 r-crq vvb po12 ord n1;
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Christ by his personal presence justified feasting, and feasting in an Apostles house, and feasting with Publicans and sinners,
christ by his personal presence justified feasting, and feasting in an Apostles house, and feasting with Publicans and Sinners,
np1 p-acp po31 j n1 vvd vvg, cc vvg p-acp dt n2 n1, cc vvg p-acp np1 cc n2,
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though the Pharisees calumniated him, malitiously in the manner, injuriously in the matter; and we pass to our other part;
though the Pharisees calumniated him, maliciously in the manner, injuriously in the matter; and we pass to our other part;
cs dt np2 vvn pno31, av-j p-acp dt n1, av-j p-acp dt n1; cc pns12 vvb p-acp po12 j-jn n1;
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from the Historical and Occasional, to the Catechistical, the Doctrinal Part. The other Part, the Occasion, the Connexion was of the Text;
from the Historical and Occasional, to the Catechistical, the Doctrinal Part. The other Part, the Occasion, the Connexion was of the Text;
p-acp dt j cc j, p-acp dt j, dt j n1 dt j-jn n1, dt n1, dt n1 vbds pp-f dt n1;
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and we cannot say properly that this Part, the answer is in the Text; for, indeed, the Text is in it: and we cannot say properly that this Part, the answer is in the Text; for, indeed, the Text is in it:
cc pns12 vmbx vvi av-j cst d n1, dt n1 vbz p-acp dt n1; p-acp, av, dt n1 vbz p-acp pn31:
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the Text it self is but a piece of that Answer, which Christ gives to these Calumniators.
the Text it self is but a piece of that Answer, which christ gives to these Calumniators.
dt n1 pn31 n1 vbz p-acp dt n1 pp-f d n1, r-crq np1 vvz p-acp d n2.
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First, Christ does afford an Answer even to Calumniators; for that is very often necessary:
First, christ does afford an Answer even to Calumniators; for that is very often necessary:
ord, np1 vdz vvi dt n1 av p-acp n2; p-acp d vbz av av j:
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not onely because otherwise a Calumniator would triumph, but because otherwise a calumny would not appear to be a calumy. not only Because otherwise a Calumniator would triumph, but Because otherwise a calumny would not appear to be a calumy.
xx av-j c-acp av dt n1 vmd vvi, cc-acp c-acp av dt n1 vmd xx vvi pc-acp vbi dt j.
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A calumny is fix'd upon the fame of a good man; he in a holy scorn, and religious negligence, pretermits it;
A calumny is fixed upon the fame of a good man; he in a holy scorn, and religious negligence, pretermits it;
dt n1 vbz vvn p-acp dt n1 pp-f dt j n1; pns31 p-acp dt j n1, cc j n1, vvz pn31;
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and after, long after, the generation of those vipers come to say, In all this time, who ever denyed it? A seasonable and a sober answer interrupts the prescription of a calumny, discontinues the continual claim of a calumny, disappoints and avoids that Fine which the calumny levied, to bar all posterity,
and After, long After, the generation of those vipers come to say, In all this time, who ever denied it? A seasonable and a Sobrium answer interrupts the prescription of a calumny, discontinues the continual claim of a calumny, disappoints and avoids that Fine which the calumny levied, to bar all posterity,
cc a-acp, av-j a-acp, dt n1 pp-f d n2 vvb pc-acp vvi, p-acp d d n1, r-crq av vvd pn31? dt j cc dt j n1 vvz dt n1 pp-f dt n1, vvz dt j n1 pp-f dt n1, vvz cc vvz d j r-crq dt n1 vvd, pc-acp vvi d n1,
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if no man arise to make an answer.
if no man arise to make an answer.
cs dx n1 vvb pc-acp vvi dt n1.
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Truely, there are some passages in the Legend of Pope Joan, which I am not very apt to believe;
Truly, there Are Some passages in the Legend of Pope Joan, which I am not very apt to believe;
av-j, pc-acp vbr d n2 p-acp dt n1 pp-f n1 np1, r-crq pns11 vbm xx av j pc-acp vvi;
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yet, it is shrewd evidence, that in so many hundreds of years, six or seven, no man in that Church should say any thing against it:
yet, it is shrewd evidence, that in so many hundreds of Years, six or seven, no man in that Church should say any thing against it:
av, pn31 vbz j n1, cst p-acp av d crd pp-f n2, crd cc crd, uh-x n1 p-acp d n1 vmd vvi d n1 p-acp pn31:
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I would they had been pleas'd to have said something, somewhat sooner:
I would they had been pleased to have said something, somewhat sooner:
pns11 vmd pns32 vhd vbn vvn pc-acp vhi vvn pi, av av-c:
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for if there were slander mingled in the story, (and if there be, it must be their own Authors that have mingled it) yet slander it self should not be neglected. Christ does not neglect it;
for if there were slander mingled in the story, (and if there be, it must be their own Authors that have mingled it) yet slander it self should not be neglected. christ does not neglect it;
c-acp cs pc-acp vbdr n1 vvn p-acp dt n1, (cc cs pc-acp vbi, pn31 vmb vbi po32 d n2 cst vhb vvn pn31) av vvi pn31 n1 vmd xx vbi vvn. np1 vdz xx vvi pn31;
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he justifies his conversation with these sinners: and he gives answers proportionable to the men, with whom he dealt.
he Justifies his Conversation with these Sinners: and he gives answers proportionable to the men, with whom he dealt.
pns31 vvz po31 n1 p-acp d n2: cc pns31 vvz n2 j p-acp dt n2, p-acp ro-crq pns31 vvd.
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First, because the Pharisees pretended a knowledge and zeal to the Scriptures, he answers out of the Scriptures, out of the Prophet, Misericordiam volo, Mercy is better then sacrifice;
First, Because the Pharisees pretended a knowledge and zeal to the Scriptures, he answers out of the Scriptures, out of the Prophet, Misericordiam volo, Mercy is better then sacrifice;
ord, c-acp dt np2 vvd dt n1 cc n1 p-acp dt n2, pns31 vvz av pp-f dt n2, av pp-f dt n1, fw-la fw-la, n1 vbz jc cs n1;
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and an Evangelical desire to do good upon sinners, better then a Legal inhibition to come near them.
and an Evangelical desire to do good upon Sinners, better then a Legal inhibition to come near them.
cc dt np1 vvb pc-acp vdi j p-acp n2, jc cs dt j n1 pc-acp vvi av-j pno32.
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And Christ seems to have been so full of this saying of Ose, as that he says it here, where the Pharisees calumniate him to his disciples;
And christ seems to have been so full of this saying of Ose, as that he Says it Here, where the Pharisees calumniate him to his Disciples;
cc np1 vvz pc-acp vhi vbn av j pp-f d n-vvg pp-f np1, p-acp cst pns31 vvz pn31 av, c-crq dt np2 vvi pno31 p-acp po31 n2;
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and when they calumniate the disciples about the sabbath, he says it there too. He answers out of Scriptures, because they pretend a zeal to them;
and when they calumniate the Disciples about the Sabbath, he Says it there too. He answers out of Scriptures, Because they pretend a zeal to them;
cc c-crq pns32 vvi dt n2 p-acp dt n1, pns31 vvz pn31 a-acp av. pns31 vvz av pp-f n2, c-acp pns32 vvb dt n1 p-acp pno32;
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and then because the Pharisees were learned, and rational men, he answers out of Reason too, The whole have no need of the Physician:
and then Because the Pharisees were learned, and rational men, he answers out of Reason too, The Whole have not need of the physician:
cc av c-acp dt np2 vbdr vvn, cc j n2, pns31 vvz av pp-f n1 av, dt j-jn vhb xx n1 pp-f dt n1:
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I come in the quality of a Physician, and therefore apply my self to the sick.
I come in the quality of a physician, and Therefore apply my self to the sick.
pns11 vvb p-acp dt n1 pp-f dt n1, cc av vvb po11 n1 p-acp dt j.
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For, we read of many blinde and lame, and deaf and dumb, and dead persons, that came or were brought to Christ to be recovered;
For, we read of many blind and lame, and deaf and dumb, and dead Persons, that Come or were brought to christ to be recovered;
p-acp, pns12 vvb pp-f d j cc j, cc j cc j, cc j n2, cst vvd cc vbdr vvn p-acp np1 pc-acp vbi vvn;
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but we never read of any man, who being then in a good state of health, came to Christ to desire that he might be preserv'd in that state:
but we never read of any man, who being then in a good state of health, Come to christ to desire that he might be preserved in that state:
cc-acp pns12 av-x vvn pp-f d n1, r-crq vbg av p-acp dt j n1 pp-f n1, vvd p-acp np1 pc-acp vvi cst pns31 vmd vbi vvn p-acp d n1:
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The whole never think of a Physician; and therefore Christ, who came in that quality, applied himself to them that needed.
The Whole never think of a physician; and Therefore christ, who Come in that quality, applied himself to them that needed.
dt j-jn av vvb pp-f dt n1; cc av np1, r-crq vvd p-acp d n1, vvd px31 p-acp pno32 cst vvd.
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And that he might give full satisfaction, even to Calumniators, every way, as he answer'd them out of Scriptures, and out of Reason;
And that he might give full satisfaction, even to Calumniators, every Way, as he answered them out of Scriptures, and out of Reason;
cc cst pns31 vmd vvi j n1, av p-acp n2, d n1, c-acp pns31 vvd pno32 av pp-f n2, cc av pp-f n1;
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so because the Pharisees were States-men too, and led by Precedents and Records, he answers out of the tenour and letter of his Commission and Instructions, (which is that part of his answer that falls most directly into our Text) Veni vocare, I came to call not the righteous, but sinners to repentance.
so Because the Pharisees were Statesmen too, and led by Precedents and Records, he answers out of the tenor and Letter of his Commission and Instructions, (which is that part of his answer that falls most directly into our Text) Veni vocare, I Come to call not the righteous, but Sinners to Repentance.
av c-acp dt np2 vbdr n2 av, cc vvd p-acp n2 cc n2, pns31 vvz av pp-f dt n1 cc n1 pp-f po31 n1 cc n2, (r-crq vbz d n1 pp-f po31 n1 cst vvz av-ds av-j p-acp po12 n1) fw-la fw-la, pns11 vvd pc-acp vvi xx dt j, cc-acp n2 p-acp n1.
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First then, venit, he came, he is come: venit actu; he came in promise, often ratified before:
First then, venit, he Come, he is come: venit Acts; he Come in promise, often ratified before:
ord av, fw-la, pns31 vvd, pns31 vbz vvn: fw-la fw-la; pns31 vvd p-acp n1, av vvn a-acp:
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now there is no more room for John Baptist 's question, Tune ille, Art thou he that should come, now there is no more room for John Baptist is question, Tune Isle, Art thou he that should come,
av pc-acp vbz dx dc n1 p-acp np1 np1 vbz n1, vvb fw-la, vb2r pns21 pns31 cst vmd vvi,
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or must we look for another? For another coming of the same Messias, we do look, but not for another Messias;or must we look for Another? For Another coming of the same Messias, we do look, but not for Another Messias;
cc vmb pns12 vvi p-acp j-jn? p-acp j-jn n-vvg pp-f dt d np1, pns12 vdb vvi, cc-acp xx p-acp j-jn np1;
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we look for none after him, no post-Messias; we joyn none, Saints nor Angels, with him, no sub-Messias, no vice-Messias.
we look for none After him, no post-Messias; we join none, Saints nor Angels, with him, no sub-Messias, no vice-Messias.
pns12 vvb p-acp pix p-acp pno31, av-dx np1; pns12 vvb pix, n2 ccx n2, p-acp pno31, av-dx np1, av-dx np1.
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The Jews may as well call the history of the Floud Prophetical, and ask when the world shall be drown'd according to that Prophecie;
The jews may as well call the history of the Flood Prophetical, and ask when the world shall be drowned according to that Prophecy;
dt np2 vmb c-acp av vvi dt n1 pp-f dt n1 j, cc vvb c-crq dt n1 vmb vbi vvn vvg p-acp d n1;
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or the history of their deliverance from Babylon Prophetical, and ask when they shall return from thence to Jerusalem, according to that Prophecie,
or the history of their deliverance from Babylon Prophetical, and ask when they shall return from thence to Jerusalem, according to that Prophecy,
cc dt n1 pp-f po32 n1 p-acp np1 j, cc vvb c-crq pns32 vmb vvi p-acp av p-acp np1, vvg p-acp d n1,
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as seek for a Messias now amongst their Prophets, so long after all things being perform'd in Christ, which were prophesied of the Messias;
as seek for a Messias now among their prophets, so long After all things being performed in christ, which were prophesied of the Messias;
c-acp vvb p-acp dt np1 av p-acp po32 n2, av av-j p-acp d n2 vbg vvn p-acp np1, r-crq vbdr vvn pp-f dt np1;
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Christ hath so fully made Prophecie History. Venit actu, He is really, personally, actually come; and then venit sponte, he is come freely, and of his own meer goodness:
christ hath so Fully made Prophecy History. Venit Acts, He is really, personally, actually come; and then venit sponte, he is come freely, and of his own mere Goodness:
np1 vhz av av-j vvn n1 n1. fw-la fw-la, pns31 vbz av-j, av-j, av-j vvn; cc av fw-la fw-la, pns31 vbz vvn av-j, cc pp-f po31 d j n1:
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2725
How freely? Come, and not sent? Yes, he was sent: God so loved the world, as that he gave his onely begotten Son for it;
How freely? Come, and not sent? Yes, he was sent: God so loved the world, as that he gave his only begotten Son for it;
c-crq av-j? np1, cc xx vvn? uh, pns31 vbds vvn: np1 av vvd dt n1, c-acp cst pns31 vvd po31 j vvn n1 p-acp pn31;
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2726
There was enough done to magnifie the mercy of the Father, in sending him. How freely then? Come and not brought? Yes, he was brought:
There was enough done to magnify the mercy of the Father, in sending him. How freely then? Come and not brought? Yes, he was brought:
a-acp vbds d vdn p-acp vvi dt n1 pp-f dt n1, p-acp vvg pno31. c-crq av-j av? np1 cc xx vvn? uh, pns31 vbds vvn:
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The holy Ghost overshadowed the blessed virgin, and so he was conceiv'd: there was enough done to magnifie the goodness of the holy Ghost in bringing him.The holy Ghost overshadowed the blessed Virgae, and so he was conceived: there was enough done to magnify the Goodness of the holy Ghost in bringing him.
dt j n1 vvn dt j-vvn n1, cc av pns31 vbds vvn: pc-acp vbds d vdn p-acp vvi dt n1 pp-f dt j n1 p-acp vvg pno31.
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2728
He came to his prison, he abhorr'd not the Virgins womb; and not without a Mittimus; he was sent: He came to the Execution;
He Come to his prison, he abhorred not the Virgins womb; and not without a Mittimus; he was sent: He Come to the Execution;
pns31 vvd p-acp po31 n1, pns31 vvd xx dt ng1 n1; cc xx p-acp dt fw-la; pns31 vbds vvn: pns31 vvd p-acp dt n1;
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and not without a desire of Reprieve, in his Transeat Calix, If it be possible, let this cup pass from me;
and not without a desire of Reprieve, in his Transit Calix, If it be possible, let this cup pass from me;
cc xx p-acp dt n1 pp-f vvb, p-acp po31 vvi np1, cs pn31 vbb j, vvb d n1 vvi p-acp pno11;
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2730
and yet venit sponte, he came freely, voluntarily, of his own goodness.
and yet venit sponte, he Come freely, voluntarily, of his own Goodness.
cc av fw-la fw-la, pns31 vvd av-j, av-jn, pp-f po31 d n1.
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2731
No more then he could have been left out at the Creation, and the world made without him, could he have been sent into this world, without his own hand to the Warrant,
No more then he could have been left out At the Creation, and the world made without him, could he have been sent into this world, without his own hand to the Warrant,
av-dx dc cs pns31 vmd vhi vbn vvn av p-acp dt n1, cc dt n1 vvd p-acp pno31, vmd pns31 vhi vbn vvn p-acp d n1, p-acp po31 d n1 p-acp dt vvb,
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2732
or have been left out at the decree of his sending.
or have been left out At the Decree of his sending.
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2733
As when he was come, no man could have taken away his soul, if he had not laid it down;
As when he was come, no man could have taken away his soul, if he had not laid it down;
p-acp c-crq pns31 vbds vvn, dx n1 vmd vhi vvn av po31 n1, cs pns31 vhd xx vvn pn31 a-acp;
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2734
so, (if we might so speak) no God, no person in the Trinity, could have sent him,
so, (if we might so speak) no God, no person in the Trinity, could have sent him,
av, (cs pns12 vmd av vvi) dx np1, dx n1 p-acp dt np1, vmd vhi vvn pno31,
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2735
if he had not been willing to come. Venit actu, he is come; there's our comfort: venit sponte, he came freely; there's his goodness.
if he had not been willing to come. Venit Acts, he is come; there's our Comfort: venit sponte, he Come freely; there's his Goodness.
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And so you have the Action, Venit, He came.
And so you have the Actium, Venit, He Come.
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The next is his Errand, his Purpose, what he came to do, Venit vocare, He came to call.
The next is his Errand, his Purpose, what he Come to do, Venit vocare, He Come to call.
dt ord vbz po31 n1, po31 n1, r-crq pns31 vvd pc-acp vdi, fw-la fw-la, pns31 vvd pc-acp vvi.
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It is not vocatus, That Christ came, when we call'd upon him to come:
It is not Vocatus, That christ Come, when we called upon him to come:
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Man had no power, no will, no not a faculty to wish that Christ would have come, till Christ did come, and call him.
Man had no power, no will, no not a faculty to wish that christ would have come, till christ did come, and call him.
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For, it is not Veni occurrere, That Christ came to meet them who were upon the way before:
For, it is not Veni occurrere, That christ Come to meet them who were upon the Way before:
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Man had no pre-disposition in Nature, to invite God to come to him.
Man had no predisposition in Nature, to invite God to come to him.
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Quid peto, ut venias in me, qui non essem si non esses in me? How should I pray at first, that God would come into me, Quid peto, ut Venias in me, qui non essem si non esses in me? How should I pray At First, that God would come into me,
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when as I could not onely not have the spirit of prayer, but not the spirit of life,
when as I could not only not have the Spirit of prayer, but not the Spirit of life,
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and being, except God were in me already? Where was I, when Christ call'd me out of my Raggs,
and being, except God were in me already? Where was I, when christ called me out of my Rags,
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nay out of my Ordure, and wash'd me in the Sacramental water of Baptism, and made me a Christian so? Where was I,
nay out of my Ordure, and washed me in the Sacramental water of Baptism, and made me a Christian so? Where was I,
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when in the loyns of my sinful parents, and in the unclean act of generation, Christ call'd me into the Covenant,
when in the loins of my sinful Parents, and in the unclean act of generation, christ called me into the Covenant,
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and made me the childe of Christian parents? Could I call upon him, to do either of these for me? Or if I may seem to have made any step towards Baptism,
and made me the child of Christian Parents? Could I call upon him, to do either of these for me? Or if I may seem to have made any step towards Baptism,
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because I was within the Covenant; or towards the Covenant, because I was of Christian parents:
Because I was within the Covenant; or towards the Covenant, Because I was of Christian Parents:
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yet where was I, when God call'd me, when I was not, as though I had been, in the Eternal Decree of my Election? What said I for my self,
yet where was I, when God called me, when I was not, as though I had been, in the Eternal decree of my Election? What said I for my self,
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or what said any other for me then, when neither I, nor they had any being? God is found of them that sought him not:
or what said any other for me then, when neither I, nor they had any being? God is found of them that sought him not:
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Non venit occurrere, He came not to meet them who were, of themselves, set out before.Non venit occurrere, He Come not to meet them who were, of themselves, Set out before.
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But then, non venit cogere, He came not to force and compel them, who would not be brought into the way: But then, non venit cogere, He Come not to force and compel them, who would not be brought into the Way:
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Christ saves no man against his will. There is a word crept into the later School, that deludes many a man;
christ saves no man against his will. There is a word crept into the later School, that deludes many a man;
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they call it Irresistibility; and they would have it mean, that when God would have a man, he will lay hold upon him, by such a power of grace,
they call it Irresistibility; and they would have it mean, that when God would have a man, he will lay hold upon him, by such a power of grace,
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as no perversness of that man, can possibly resist. There is some truth in the thing, soberly understood:
as no perverseness of that man, can possibly resist. There is Some truth in the thing, soberly understood:
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for the grace of God is more powerful then any resistance of any man or devil.
for the grace of God is more powerful then any resistance of any man or Devil.
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But leave the word, where it was hatcht, in the School, and bring it not home, not into practice:
But leave the word, where it was hatched, in the School, and bring it not home, not into practice:
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for he that stays his conversion upon that, God, at one time or other, will lay hold upon me by such a power of Grace,
for he that stays his conversion upon that, God, At one time or other, will lay hold upon me by such a power of Grace,
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as I shall not be able to resist, may stay, till Christ come again, to preach to the spirits that are in prison.
as I shall not be able to resist, may stay, till christ come again, to preach to the spirits that Are in prison.
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Christ beats his Drum, but he does not Press men; Christ is serv'd with Voluntaries. christ beats his Drum, but he does not Press men; christ is served with Voluntaries.
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There is a Compelle intrare, A forcing of men to come in, and fill the house, and furnish the supper:
There is a Compel intrare, A forcing of men to come in, and fill the house, and furnish the supper:
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but that was an extraordinary commission, and in a case of Necessity:
but that was an extraordinary commission, and in a case of Necessity:
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Our ordinary commission is, Ite, praedicate; Go, and preach the Gospel, and bring men in so:
Our ordinary commission is, Item, predicate; Go, and preach the Gospel, and bring men in so:
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it is not, Compelle intrare, Force men to come in: it is not, Draw the Sword, kindle the Fire, winde up the Rack:
it is not, Compel intrare, Force men to come in: it is not, Draw the Sword, kindle the Fire, wind up the Rack:
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for, when it was come to that, that men were forc'd to come in, (as that Parabolical story is reported in this Evangelist) the house was fill'd, and the supper was furnisht, (the Church was fill'd,
for, when it was come to that, that men were forced to come in, (as that Parabolical story is reported in this Evangelist) the house was filled, and the supper was furnished, (the Church was filled,
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and the Communion-table frequented) but it was with good and bad too:
and the Communion table frequented) but it was with good and bad too:
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for men that are forc'd to come hither, they are not much the better in themselves,
for men that Are forced to come hither, they Are not much the better in themselves,
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nor we much the better assur'd of their Religion, for that:
nor we much the better assured of their Religion, for that:
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Force and violence, pecuniary and bloudy Laws, are not the right way to bring men to Religion, in cases where there is nothing in consideration, but Religion meerly.
Force and violence, pecuniary and bloody Laws, Are not the right Way to bring men to Religion, in cases where there is nothing in consideration, but Religion merely.
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'Tis true, there is a Compellite Manere, that hath all justice in it;
It's true, there is a Exhort Manner, that hath all Justice in it;
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when men have been baptiz'd, and bred in a Church, and embrac'd the profession of a Religion,
when men have been baptized, and bred in a Church, and embraced the profession of a Religion,
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so as that their allegiance is complicated with their Religion, then it is proper by such Laws to compel them to remain and continue in that Religion;
so as that their allegiance is complicated with their Religion, then it is proper by such Laws to compel them to remain and continue in that Religion;
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for in the Apostacy, and Defection of such men, the State hath a detriment, as well as the Church;
for in the Apostasy, and Defection of such men, the State hath a detriment, as well as the Church;
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and therefore the temporal sword may be drawn as well as the spiritual; which is the case between those of the Romish perswasion, and us:
and Therefore the temporal sword may be drawn as well as the spiritual; which is the case between those of the Romish persuasion, and us:
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their Laws work directly upon our Religion;
their Laws work directly upon our Religion;
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they draw blood meerly for that, ours work directly upon their allegiance, and punish only where pretence of Religion colours a Defection in allegiance.
they draw blood merely for that, ours work directly upon their allegiance, and Punish only where pretence of Religion colours a Defection in allegiance.
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But Christs end being meerly spiritual, to constitute a Church, Non venit Occurrere, as he came not to meet man, man was not so forward;
But Christ end being merely spiritual, to constitute a Church, Non venit Occurrere, as he Come not to meet man, man was not so forward;
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so he came not to compel man, to deal upon any that was so backward; for, Venit vocare, He came to call.
so he Come not to compel man, to deal upon any that was so backward; for, Venit vocare, He Come to call.
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Now, this calling, implies a voice, as well as a Word; it is by the Word;
Now, this calling, Implies a voice, as well as a Word; it is by the Word;
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but nor by the Word read at home, though that be a pious exercise; nor by the word submitted to private interpretation;
but nor by the Word read At home, though that be a pious exercise; nor by the word submitted to private Interpretation;
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but by the Word preached, according to his Ordinance, and under the Great Seal, of his blessing upon his Ordinance.
but by the Word preached, according to his Ordinance, and under the Great Seal, of his blessing upon his Ordinance.
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So that preaching is this calling; and therefore, as if Christ do appear to any man, in the power of a miracle,
So that preaching is this calling; and Therefore, as if christ do appear to any man, in the power of a miracle,
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or in a private inspiration, yet he appears but in weakness, as in an infancy, till he speak, till he bring a man to the hearing of his voice, in a setled Church,
or in a private inspiration, yet he appears but in weakness, as in an infancy, till he speak, till he bring a man to the hearing of his voice, in a settled Church,
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and in the Ordinance of preaching:
and in the Ordinance of preaching:
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so how long soever Christ have dwelt in any State, or any Church, if he grow speechless, he is departing;
so how long soever christ have dwelled in any State, or any Church, if he grow speechless, he is departing;
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if there be a discontinuing, or slackning of preaching, there is a danger of loosing Christ.
if there be a discontinuing, or slackening of preaching, there is a danger of losing christ.
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Adam was not made in Paradise, but brought thither, call'd thither: the sons of Adam are not born in the Church, but call'd thither by Baptism; Non Nascimur sed re-nascimur Christiani; Adam was not made in Paradise, but brought thither, called thither: the Sons of Adam Are not born in the Church, but called thither by Baptism; Non Nascimur sed re-nascimur Christians;
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No man is born a Christian, but call'd into that state by regeneration. No man is born a Christian, but called into that state by regeneration.
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And therefore, as the Consummation of our happiness is in that, that we shall be call'd at last, into the Kingdom of Glory, in the Venite Benedicti, Come ye blessed,
And Therefore, as the Consummation of our happiness is in that, that we shall be called At last, into the Kingdom of Glory, in the Venite Blessing, Come you blessed,
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and enter into your Masters joy: and enter into your Masters joy:
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so is it a blessed Inchoation of that happiness, that we are called into the Kingdom of Grace,
so is it a blessed Inchoation of that happiness, that we Are called into the Kingdom of Grace,
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and made partakers of his Word and Sacraments, and other Ordinances by the way. And so you have his Action, and Errand, He came, and, came to call.
and made partakers of his Word and Sacraments, and other Ordinances by the Way. And so you have his Actium, and Errand, He Come, and, Come to call.
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The next, is the persons upon whom he works, whom he calls; where we have first the Negative, the Exclusive, Non Justos, Not the righteous.
The next, is the Persons upon whom he works, whom he calls; where we have First the Negative, the Exclusive, Non Justos, Not the righteous.
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In which, Grego: Nyssene, is so tender, so compassionate, so loath, that this Negative should fall upon any man, that any man should be excluded from possibility of salvation,
In which, Grego: Nyssene, is so tender, so compassionate, so loath, that this Negative should fallen upon any man, that any man should be excluded from possibility of salvation,
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as that he carries it wholly upon Angels: Christ took not the nature of Angels, Christ came not to call Angels:
as that he carries it wholly upon Angels: christ took not the nature of Angels, christ Come not to call Angels:
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But this Exclusion falls upon men; What men? upon the righteous: Who are they? We have two Expositions, both of Jesuites, both good;
But this Exclusion falls upon men; What men? upon the righteous: Who Are they? We have two Expositions, both of Jesuits, both good;
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I mean the Expositions, not the Jesuites: they differ somewhat;
I mean the Expositions, not the Jesuits: they differ somewhat;
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for, though the Jesuites agree well enough, too well, in State-business, in Courts, (how Kings shall be depos'd, and how massacred;
for, though the Jesuits agree well enough, too well, in State-business, in Courts, (how Kings shall be deposed, and how massacred;
p-acp, cs dt np2 vvi av av-d, av av, p-acp n1, p-acp n2, (c-crq n2 vmb vbi vvn, cc c-crq vvn;
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how Kingdoms shall be deluded with Dispensations, and how invaded with Forces, they agree well enough) yet in Schools,
how Kingdoms shall be deluded with Dispensations, and how invaded with Forces, they agree well enough) yet in Schools,
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and in Expositions, they differ, as well as others.
and in Expositions, they differ, as well as Others.
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The first, Maldonat, he says, That as in that parable, where Christ says, that the good shepherd left the ninety nine sheep, that had kept their pastures,
The First, Maldonatus, he Says, That as in that parable, where christ Says, that the good shepherd left the ninety nine sheep, that had kept their pastures,
dt ord, j, pns31 vvz, cst c-acp p-acp d n1, c-crq np1 vvz, cst dt j n1 vvd dt crd crd n1, cst vhd vvn po32 n2,
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and went to seek that one, which was strayed, he did not mean, that there is but one sheep of a hundred, that does go astray;and went to seek that one, which was strayed, he did not mean, that there is but one sheep of a hundred, that does go astray;
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but that if that were the case, he would go to seek that one:
but that if that were the case, he would go to seek that one:
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so when Christ says here, he came not to call the righteous, he does not mean that there were any righteous;
so when christ Says Here, he Come not to call the righteous, he does not mean that there were any righteous;
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but if the world were full of righteous men, so that he might make up the number of his Elect,
but if the world were full of righteous men, so that he might make up the number of his Elect,
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and fill up the rooms of the fallen Angels, out of them; yet he would come to call sinners too.
and fill up the rooms of the fallen Angels, out of them; yet he would come to call Sinners too.
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The other Jesuite Barradas, (not altogether Barrabas ) he says, Christ said, Non Justos, Not the righteous, because if there had been any righteous, he needed not to have come: The other Jesuit Barradas, (not altogether Barabbas) he Says, christ said, Non Justos, Not the righteous, Because if there had been any righteous, he needed not to have come:
dt j-jn np1 np1, (xx av np1) pns31 vvz, np1 vvd, fw-fr fw-la, xx dt j, c-acp cs pc-acp vhd vbn d j, pns31 vvd xx pc-acp vhi vvn:
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according to that of S. Aug. Si homo non periisset, filius hominis non venisset; If Man had not fallen,
according to that of S. Aug. Si homo non periisset, filius hominis non venisset; If Man had not fallen,
vvg p-acp d pp-f n1 np1 fw-mi fw-la fw-fr fw-la, fw-la fw-la fw-la fw-la; cs n1 vhd xx vvn,
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and lain irrecoverably under that fall, the Son of God had not come to suffer the shame,
and lain irrecoverably under that fallen, the Son of God had not come to suffer the shame,
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and the pain of the Cross: so that they differ but in this; If there had been any righteous, Christ needed not to have come;
and the pain of the Cross: so that they differ but in this; If there had been any righteous, christ needed not to have come;
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and though there had been righteous men, yet he would have come; but in this, they, and all agree, that there were none righteous.
and though there had been righteous men, yet he would have come; but in this, they, and all agree, that there were none righteous.
cc cs pc-acp vhd vbn j n2, av pns31 vmd vhi vvn; cc-acp p-acp d, pns32, cc d vvb, d a-acp vbdr pix j.
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None? Why, whom he predestinated, those he called;
None? Why, whom he predestinated, those he called;
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and were not they whom he predestinated, and elected to salvation, righteous? Even the Elect themselves have not a constant righteousness in this world:
and were not they whom he predestinated, and elected to salvation, righteous? Even the Elect themselves have not a constant righteousness in this world:
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such a righteousness, as does always denominate them, so, as that they can always say to their own conscience,
such a righteousness, as does always denominate them, so, as that they can always say to their own conscience,
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or so as the Church can always say of them, This is a righteous man:
or so as the Church can always say of them, This is a righteous man:
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No, nor so, as that God, who looks upon a sinner with the eyes of the Church,
No, nor so, as that God, who looks upon a sinner with the eyes of the Church,
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and considers a sinner, with the heart and sense of the Church, and speaks of him with the tongue of the Church, can say of him,
and considers a sinner, with the heart and sense of the Church, and speaks of him with the tongue of the Church, can say of him,
cc vvz dt n1, p-acp dt n1 cc n1 pp-f dt n1, cc vvz pp-f pno31 p-acp dt n1 pp-f dt n1, vmb vvi pp-f pno31,
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then, when he is under unrepented sin, This man is righteous:
then, when he is under unrepented since, This man is righteous:
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howsoever, if he look upon him, in that Decree which lies in his bosom, and by which he hath infallibly ordain'd him to salvation, he may say so.
howsoever, if he look upon him, in that decree which lies in his bosom, and by which he hath infallibly ordained him to salvation, he may say so.
c-acp, cs pns31 vvb p-acp pno31, p-acp d n1 r-crq vvz p-acp po31 n1, cc p-acp r-crq pns31 vhz av-j vvn pno31 p-acp n1, pns31 vmb vvi av.
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No man here, though Elect, hath an equal and constant righteousness; nay, no man hath any such righteousness of his own, as can save him;
No man Here, though Elect, hath an equal and constant righteousness; nay, no man hath any such righteousness of his own, as can save him;
dx n1 av, cs n1, vhz dt j-jn cc j n1; uh-x, dx n1 vhz d d n1 pp-f po31 d, c-acp vmb vvi pno31;
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for howsoever it be made his, by that Application, or Imputation, yet the righteousness that saves him, is the very righteousness of Christ himself.
for howsoever it be made his, by that Application, or Imputation, yet the righteousness that saves him, is the very righteousness of christ himself.
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S. Hilaries Question then, hath a full Answer, Erant quibus non erat necesse ut ventret? Were there any that needed not Christs coming? No; there were none; S. Hilaries Question then, hath a full Answer, Erant quibus non erat Necessary ut ventret? Were there any that needed not Christ coming? No; there were none;
np1 n2 vvb av, vhz dt j n1, fw-la fw-la fw-la fw-la n1 fw-la fw-la? vbdr a-acp d cst vvd xx npg1 n-vvg? uh-dx; pc-acp vbdr pix;
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who then are these righteous? we answer with S. Chrysost. and S. Hiero. and S. Ambrose, and all the stream of the Fathers;
who then Are these righteous? we answer with S. Chrysostom and S. Hiero and S. Ambrose, and all the stream of the Father's;
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They are Justi sua Justitia, those who thought themselves righteous; those who relyed upon their own righteousness;
They Are Justi sua Justitia, those who Thought themselves righteous; those who relied upon their own righteousness;
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those who mistook their righteousness, as the Laodiceans did their riches; they said, They were rich, and had need of nothing;
those who mistook their righteousness, as the Laodiceans did their riches; they said, They were rich, and had need of nothing;
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and they were wretched, and miserable, and poor, and blind, and naked. and they were wretched, and miserable, and poor, and blind, and naked.
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So, these men, being ignorant of Gods righteousness, and going about to establish a righteousness of their own, have not submitted themselves to the righteousness of God;
So, these men, being ignorant of God's righteousness, and going about to establish a righteousness of their own, have not submitted themselves to the righteousness of God;
av, d n2, vbg j pp-f npg1 n1, cc vvg a-acp pc-acp vvi dt n1 pp-f po32 d, vhb xx vvn px32 p-acp dt n1 pp-f np1;
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that is, depend wholly upon the righteousness of Christ.
that is, depend wholly upon the righteousness of christ.
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He calls it Suam, their righteousness, because they thought they had a righteousness of their own;
He calls it Suam, their righteousness, Because they Thought they had a righteousness of their own;
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either in the faculties of Nature, or in the exaltation of those faculties by the help of the Law:
either in the faculties of Nature, or in the exaltation of those faculties by the help of the Law:
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And he calls it Suam, their righteousness, because they thought none had it but they. And upon this Pelagian righteousness, it thought Nature sufficient without Grace;
And he calls it Suam, their righteousness, Because they Thought none had it but they. And upon this Pelagian righteousness, it Thought Nature sufficient without Grace;
cc pns31 vvz pn31 fw-la, po32 n1, c-acp pns32 vvd pix vhd pn31 p-acp pno32. cc p-acp d jp n1, pn31 vvd n1 j p-acp n1;
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or upon this righteousness of the Cathari, the Puritans in the Primitive Church, that thought the Grace which they had received sufficient,
or upon this righteousness of the Cathari, the Puritans in the Primitive Church, that Thought the Grace which they had received sufficient,
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and that upon that stock they were safe, and become impeccable, and therefore left out of the Lords Prayer, that Petition, Dimitte nobis, Forgive us our trespasses;
and that upon that stock they were safe, and become impeccable, and Therefore left out of the lords Prayer, that Petition, Dimity nobis, Forgive us our Trespasses;
cc cst p-acp d n1 pns32 vbdr j, cc vvi j, cc av vvd av pp-f dt n2 n1, cst vvb, vvb fw-la, vvb pno12 po12 n2;
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upon this Pelagian righteousness, and this Puritan righteousness, Christ does not work.
upon this Pelagian righteousness, and this Puritan righteousness, christ does not work.
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He left out the righteous, not that there were any such, but such as thought themselves so;
He left out the righteous, not that there were any such, but such as Thought themselves so;
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and he took in sinners, not all effectually, that were simply so, but such as the sense of their sins,
and he took in Sinners, not all effectually, that were simply so, but such as the sense of their Sins,
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and the miserable state that that occasioned, brought to an acknowledgement, that they were so; Non Justos, sed peccatores.
and the miserable state that that occasioned, brought to an acknowledgement, that they were so; Non Justos, sed Peccatores.
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Here then enters our Affirmative, our Inclusive, Who are called; peccatores: for here no man asks the Question of the former Branch: Here then enters our Affirmative, our Inclusive, Who Are called; Peccatores: for Here no man asks the Question of the former Branch:
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there we asked, Whether there were any righteous? and we found none;
there we asked, Whither there were any righteous? and we found none;
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here we ask not whether there were any sinners, for we can finde no others, no not one.
Here we ask not whither there were any Sinners, for we can find no Others, no not one.
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He came to call sinners, and only sinners; that is, only in that capacity, in that contemplation, as they were sinners;
He Come to call Sinners, and only Sinners; that is, only in that capacity, in that contemplation, as they were Sinners;
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for of that vain and frivolous opinion, that got in, and got hold in the later School, That Christ had come in the flesh,
for of that vain and frivolous opinion, that god in, and god hold in the later School, That christ had come in the Flesh,
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though Adam had stood in his innocence;
though Adam had stood in his innocence;
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That though Man had nor needed Christ as a Redeemer, yet he would have come to have given to man the greatest Dignity that Nature might possibly receive, which was to be united to the Divine Nature:
That though Man had nor needed christ as a Redeemer, yet he would have come to have given to man the greatest Dignity that Nature might possibly receive, which was to be united to the Divine Nature:
cst cs n1 vhd ccx vvd np1 p-acp dt n1, av pns31 vmd vhi vvn pc-acp vhi vvn p-acp n1 dt js n1 cst n1 vmd av-j vvi, r-crq vbds pc-acp vbi vvn p-acp dt j-jn n1:
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of this Opinion, one of those Jesuites whom we named before, Maldonat, who oftentimes making his use of whole sentences of Calvins, says in the end, This is a good Exposition,
of this Opinion, one of those Jesuits whom we nam before, Maldonatus, who oftentimes making his use of Whole sentences of Calvins, Says in the end, This is a good Exposition,
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but that he is an Heretick that makes it. He says also of this Opinion, That Christ had come, though Adam had stood;
but that he is an Heretic that makes it. He Says also of this Opinion, That christ had come, though Adam had stood;
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this is an ill Opinion, but that they are Catholicks that have said it. He came for sinners; for sinners onely; else he had not come:
this is an ill Opinion, but that they Are Catholics that have said it. He Come for Sinners; for Sinners only; Else he had not come:
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and then he came for all kind of sinners:
and then he Come for all kind of Sinners:
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for, upon those words of our Saviours, to the High Priests and Pharisees, Publicans and Harlots go into the Kingdom of Heaven before you, good Expositors note, that in those two Notations, Publicans and Harlots, many sorts of sinners are implyed: for, upon those words of our Saviors, to the High Priests and Pharisees, Publicans and Harlots go into the Kingdom of Heaven before you, good Expositors note, that in those two Notations, Publicans and Harlots, many sorts of Sinners Are employed:
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in the name of Publicans, all such, as by their very profession and calling, are led into tentations,
in the name of Publicans, all such, as by their very profession and calling, Are led into tentations,
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and occasions of sin, to which some Callings are naturally more exposed then other, such as can hardly be exercised without sin;
and occasions of since, to which Some Callings Are naturally more exposed then other, such as can hardly be exercised without since;
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and then in the Name of Harlots, and prostitute Women, such as cannot at all be exercised without sin; whose very profession is sin:
and then in the Name of Harlots, and prostitute Women, such as cannot At all be exercised without since; whose very profession is since:
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and yet for these, for the worst of these, for all these, there is a voice gone out, Christ is come to call sinners, onely sinners, all sinners.
and yet for these, for the worst of these, for all these, there is a voice gone out, christ is come to call Sinners, only Sinners, all Sinners.
cc av p-acp d, c-acp dt js pp-f d, c-acp d d, pc-acp vbz dt n1 vvn av, np1 vbz vvn pc-acp vvi n2, av-j n2, d n2.
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Comes he then thus for sinners? What an advantage had S. Paul then, to be of this Quorum, and the first of them;
Comes he then thus for Sinners? What an advantage had S. Paul then, to be of this Quorum, and the First of them;
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Quorum Ego Maximus, That when Christ came to save sinners, he should be the greatest sinner, the first in that Election? If we should live to see that acted, which Christ speaks of at the last day, Two in the field, the one taken, the other left, should we not wonder to see him that were left, lay hold upon him that were taken, Quorum Ego Maximus, That when christ Come to save Sinners, he should be the greatest sinner, the First in that Election? If we should live to see that acted, which christ speaks of At the last day, Two in the field, the one taken, the other left, should we not wonder to see him that were left, lay hold upon him that were taken,
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and offer to go to Heaven before him, therefore, because he had killed more men in the field,
and offer to go to Heaven before him, Therefore, Because he had killed more men in the field,
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or robbed more men upon the High-way, or supplanted more in the Court, or oppressed more in the City? to make the multiplicity of his sins, his title to Heaven? Or, two women grinding at the Mill, one taken, the other left;
or robbed more men upon the Highway, or supplanted more in the Court, or oppressed more in the city? to make the Multiplicity of his Sins, his title to Heaven? Or, two women grinding At the Mill, one taken, the other left;
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to see her that was left, offer to precede the other into Heaven, therefore, because she had prostituted her self to more men,
to see her that was left, offer to precede the other into Heaven, Therefore, Because she had prostituted her self to more men,
pc-acp vvi pno31 cst vbds vvn, vvb pc-acp vvi dt j-jn p-acp n1, av, c-acp pns31 vhd vvn po31 n1 p-acp dc n2,
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then the other had done? Is this S. Pauls Quorum, his Dignity, his Prudency; I must be saved, because I am the greatest sinner? God forbid:
then the other had done? Is this S. Paul's Quorum, his Dignity, his Prudency; I must be saved, Because I am the greatest sinner? God forbid:
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God forbid we should presume upon salvation, because we are sinners; or sin therefore, that we may be surer of salvation.
God forbid we should presume upon salvation, Because we Are Sinners; or sin Therefore, that we may be Surer of salvation.
np1 vvb pns12 vmd vvi p-acp n1, c-acp pns12 vbr n2; cc vvb av, cst pns12 vmb vbi jc pp-f n1.
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S. Pauls title to Heaven, was, not that he was primus peccator, but primus Confessor, that he first accused himself,
S. Paul's title to Heaven, was, not that he was primus peccator, but primus Confessor, that he First accused himself,
np1 npg1 n1 p-acp n1, vbds, xx cst pns31 vbds fw-la fw-la, p-acp fw-la n1, cst pns31 ord vvd px31,
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& came to a sense of his miserable estate;
& Come to a sense of his miserable estate;
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for that implies that which is our last word, and the effect of Christs calling, That whomsoever he calls,
for that Implies that which is our last word, and the Effect of Christ calling, That whomsoever he calls,
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or how, or whensoever, it is ad Resipiscentiam, to repentance.
or how, or whensoever, it is ad Resipiscentiam, to Repentance.
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It is not ad satisfactionem, Christ does not come to call us, to make satisfaction to the justice of God:
It is not ad satisfactionem, christ does not come to call us, to make satisfaction to the Justice of God:
pn31 vbz xx fw-la fw-la, np1 vdz xx vvi pc-acp vvi pno12, pc-acp vvi n1 p-acp dt n1 pp-f np1:
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he call'd us to a heavy, to an impossible account, if he call'd us to that.
he called us to a heavy, to an impossible account, if he called us to that.
pns31 vvd pno12 p-acp dt j, p-acp dt j n1, cs pns31 vvd pno12 p-acp d.
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If the death of Christ Jesus himself, be but a satisfaction for the punishment for my sins, (for nothing less then that could have made that satisfaction) what can a temporary Purgatory of days or hours do towards a satisfaction? And if the torments of Purgatory it self, sustain'd by my self, be nothing towards a satisfaction, what can an Evenings fast,
If the death of christ jesus himself, be but a satisfaction for the punishment for my Sins, (for nothing less then that could have made that satisfaction) what can a temporary Purgatory of days or hours do towards a satisfaction? And if the torments of Purgatory it self, sustained by my self, be nothing towards a satisfaction, what can an Evenings fast,
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or an Ave Marie, from my Executor, or my Assignee, after I am dead, do towards such a satisfaction? Canst thou satisfie the justice of God,
or an Have Marie, from my Executor, or my Assignee, After I am dead, do towards such a satisfaction? Canst thou satisfy the Justice of God,
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for all that blood which thou hast drawn from his Son, in thy blasphemous Oaths and Execrations;
for all that blood which thou hast drawn from his Son, in thy blasphemous Oaths and Execrations;
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or for all that blood of his, which thou hast spilt upon the ground, upon the Dunghil, in thy unworthy receiving the Sacrament? Canst thou satisfie his justice,
or for all that blood of his, which thou hast spilled upon the ground, upon the Dunghill, in thy unworthy receiving the Sacrament? Canst thou satisfy his Justice,
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for having made his Blessings the occasions, and the instruments of thy sins;
for having made his Blessings the occasions, and the Instruments of thy Sins;
c-acp vhg vvn po31 n2 dt n2, cc dt n2 pp-f po21 n2;
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or for the Dilapidations of his Temple, in having destroyed thine own body by thine incontinency,
or for the Dilapidations of his Temple, in having destroyed thine own body by thine incontinency,
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and making that, the same flesh with a Harlot? If he will contend with thee, thou canst not answer him one of a thousand:
and making that, the same Flesh with a Harlot? If he will contend with thee, thou Canst not answer him one of a thousand:
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Nay, a thousand men could not answer one sin of one man. It is not then Ad satisfactionem; but it is not Ad gloriam neither.
Nay, a thousand men could not answer one since of one man. It is not then Ad satisfactionem; but it is not Ad gloriam neither.
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Christ does not call us to an immediate possession of glory, without doing any thing between. christ does not call us to an immediate possession of glory, without doing any thing between.
np1 vdz xx vvi pno12 p-acp dt j n1 pp-f n1, p-acp vdg d n1 p-acp.
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Our Glorification was in his intention, as soon as our Election: in God who sees all things at once, both entred at once;
Our Glorification was in his intention, as soon as our Election: in God who sees all things At once, both entered At once;
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but in the Execution of his Decrees here, God carries us by steps; he calls us to Repentance.
but in the Execution of his Decrees Here, God carries us by steps; he calls us to Repentance.
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The Farmers of this imaginary satisfaction, they that fell it at their own price, in their Indulgencies, have done well, to leave out this Repentance, both in this text in S. Matthew, and where the same is related by S. Mark. In both places, they tell us, that Christ came to call sinners, but they do not tell us to what;
The Farmers of this imaginary satisfaction, they that fell it At their own price, in their Indulgences, have done well, to leave out this Repentance, both in this text in S. Matthew, and where the same is related by S. Mark. In both places, they tell us, that christ Come to call Sinners, but they do not tell us to what;
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as though it might be enough to call them to their market, to buy their Indulgencies. The Holy Ghost tells us;
as though it might be enough to call them to their market, to buy their Indulgences. The Holy Ghost tells us;
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it is to repentance: Are ye to learn now what that is? He that cannot define Repentance, he that cannot spell it, may have it;
it is to Repentance: are you to Learn now what that is? He that cannot define Repentance, he that cannot spell it, may have it;
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and he that hath written whole books, great Volumes of it, may be without it.
and he that hath written Whole books, great Volumes of it, may be without it.
cc pns31 cst vhz vvn j-jn n2, j n2 pp-f pn31, vmb vbi p-acp pn31.
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In one word, (one word will not do it, but in two words) it is Aversio, and Conversio; it is a turning from our sins,
In one word, (one word will not do it, but in two words) it is Aversio, and Conversion; it is a turning from our Sins,
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and a returning to our God. It is both:
and a returning to our God. It is both:
cc dt vvg p-acp po12 n1. pn31 vbz av-d:
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for in our Age, in our Sickness, in any impotencie towards a sin, in any satiety of a sin, we turn from our sin,
for in our Age, in our Sickness, in any impotency towards a since, in any satiety of a since, we turn from our since,
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but we turn not to God;
but we turn not to God;
cc-acp pns12 vvb xx p-acp np1;
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we turn to a sinful delight in the memory of our sins, and a sinful desire that we might continue in them.
we turn to a sinful delight in the memory of our Sins, and a sinful desire that we might continue in them.
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So also in a storm at sea, in any imminent calamity, at land, we turn to God, to a Lord, Lord; but at the next calm,
So also in a storm At sea, in any imminent calamity, At land, we turn to God, to a Lord, Lord; but At the next Cam,
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and at the next deliverance, we turn to our sin again.
and At the next deliverance, we turn to our since again.
cc p-acp dt ord n1, pns12 vvb p-acp po12 n1 av.
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He onely is the true Israelite, the true penitent, that hath Nathaniel 's mark, In quo non est dolus, In whom there is no deceit:
He only is the true Israelite, the true penitent, that hath Nathaniel is mark, In quo non est dolus, In whom there is no deceit:
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For, to sin, and think God sees it not, because we confess it not; to confess it as sin, and yet continue the practise of it;
For, to since, and think God sees it not, Because we confess it not; to confess it as since, and yet continue the practice of it;
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to discontinue the practise of it, and continue the possession of that, which was got by that sin;
to discontinue the practice of it, and continue the possession of that, which was god by that since;
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all this is deceit, and destroys, evacuates, annihilates all Repentance. To recollect all, and to end all: Christ justifies feasting; he feasts you with himself:
all this is deceit, and Destroys, evacuates, annihilates all Repentance. To recollect all, and to end all: christ Justifies feasting; he feasts you with himself:
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And feasting in an Apostles house, in his own house; he feasts you often here:
And feasting in an Apostles house, in his own house; he feasts you often Here:
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And he admits Publicans to this feast, men whose full and open life, in Court, must necessarily expose them, to many hazards of sin:
And he admits Publicans to this feast, men whose full and open life, in Court, must necessarily expose them, to many hazards of since:
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and the Pharisees, our adversaries, calumniate us for this; they say we admit men too easily to the Sacrament;
and the Pharisees, our Adversaries, calumniate us for this; they say we admit men too Easily to the Sacrament;
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without confession, without contrition, without satisfaction. God in heaven knows we do not; less, much less then they.
without Confessi, without contrition, without satisfaction. God in heaven knows we do not; less, much less then they.
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For Confession, we require publike confession in the Congregation:
For Confessi, we require public Confessi in the Congregation:
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And in time of Sickness, upon the death-bed, we enjoyn private and particular Confession, if the conscience be oppressed:
And in time of Sickness, upon the deathbed, we enjoin private and particular Confessi, if the conscience be oppressed:
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And if any man do think, that that which is necessary for him, upon his death-bed, is necessary, every time he comes to the Communion,
And if any man do think, that that which is necessary for him, upon his deathbed, is necessary, every time he comes to the Communion,
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and so come to such a confession, if any thing lie upon him, as often as he comes to the Communion, we blame not, we disswade not, we dis-counsel not that tenderness of conscience,
and so come to such a Confessi, if any thing lie upon him, as often as he comes to the Communion, we blame not, we dissuade not, we dis-counsel not that tenderness of conscience,
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and that safe proceeding in that good soul.
and that safe proceeding in that good soul.
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For Contrition, we require such a contrition as amounts to a full detestation of the sin,
For Contrition, we require such a contrition as amounts to a full detestation of the since,
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and a full resolution, not to relapse into that sin:
and a full resolution, not to relapse into that since:
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and this they do not in the Romane Church, where they have soupled and mollified their Contrition into an Attrition.
and this they do not in the Roman Church, where they have soupled and mollified their Contrition into an Attrition.
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For Satisfaction, we require such a satisfaction as Man can make to Man, in goods or fame:
For Satisfaction, we require such a satisfaction as Man can make to Man, in goods or fame:
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and for the satisfaction due to God, we require that every man, with a sober and modest,
and for the satisfaction due to God, we require that every man, with a Sobrium and modest,
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but yet with a confident and infallible assurance believe, the satisfaction given to God, by Christ,
but yet with a confident and infallible assurance believe, the satisfaction given to God, by christ,
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for all mankinde, to have been given and accepted for him in particular. This Christ, with joy and thanksgiving we acknowledge to be come; to be come actually;
for all mankind, to have been given and accepted for him in particular. This christ, with joy and thanksgiving we acknowledge to be come; to be come actually;
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we expect no other after him, we joyn no other to him:
we expect no other After him, we join no other to him:
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And come freely, without any necessity impos'd by any above him, and without any invitation from us here:
And come freely, without any necessity imposed by any above him, and without any invitation from us Here:
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Come, not to meet us, who were not able to rise, without him;
Come, not to meet us, who were not able to rise, without him;
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but yet not to force us, to save us against our wills, but come to call us, by his Ordinances in his Church;
but yet not to force us, to save us against our wills, but come to call us, by his Ordinances in his Church;
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us, not as we pretend any righteousness of our own, but as we confess our selves to be sinners,
us, not as we pretend any righteousness of our own, but as we confess our selves to be Sinners,
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and sinners led by this call, to Repentance;
and Sinners led by this call, to Repentance;
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which Repentance, is an everlasting Divorce from our beloved sin, and an everlasting Marriage and super-induction of our ever-living God.
which Repentance, is an everlasting Divorce from our Beloved since, and an everlasting Marriage and superinduction of our everliving God.
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A SERMON Preached at VVHITE-HALL April 2. 1620. SERMON X. ECCLES. 5. There is an evil sickness that I have seen under the Sun:
A SERMON Preached At WHITEHALL April 2. 1620. SERMON X. ECCLES. 5. There is an evil sickness that I have seen under the Sun:
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Riches reserved to the owners thereof, for their evill. And these riches perish by evil travail:
Riches reserved to the owners thereof, for their evil. And these riches perish by evil travail:
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and he begetteth a son, and in his hand is nothing. Ver. 12. & 13. in Edit. 1. In alia 13. & 14. THe kingdom of heaven is a feast;
and he begetteth a son, and in his hand is nothing. Ver. 12. & 13. in Edit. 1. In Alias 13. & 14. THe Kingdom of heaven is a feast;
cc pns31 vvz dt n1, cc p-acp po31 n1 vbz pix. np1 crd cc crd p-acp n1. crd p-acp fw-la crd cc crd dt n1 pp-f n1 vbz dt n1;
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to get you a Stomach to that, we have preached abstinence.
to get you a Stomach to that, we have preached abstinence.
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The kingdom of heaven is a treasure too, and to make you capable of that, we would bring you to a just valuation of this world.
The Kingdom of heaven is a treasure too, and to make you capable of that, we would bring you to a just valuation of this world.
dt n1 pp-f n1 vbz dt n1 av, cc pc-acp vvi pn22 j pp-f d, pns12 vmd vvi pn22 p-acp dt j n1 pp-f d n1.
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He that hath his hands full of dirt, cannot take up Amber; if they be full of Counters, he cannot take up gold.
He that hath his hands full of dirt, cannot take up Amber; if they be full of Counters, he cannot take up gold.
pns31 cst vhz po31 n2 j pp-f n1, vmbx vvi a-acp n1; cs pns32 vbb j pp-f n2, pns31 vmbx vvi a-acp n1.
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This is the Book, which St. Hierome chose to expound to Blesilla at Rome, when his purpose was to draw her to heaven, by making her to understand this world;
This is the Book, which Saint Jerome chosen to expound to Blesilla At Room, when his purpose was to draw her to heaven, by making her to understand this world;
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It was the book fittest for that particular way:
It was the book Fittest for that particular Way:
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and it is the Book which St. Ambrose calls Bonum ad omnia magistrum; A good Master to correct us in this world, a good Master to direct us to the next.
and it is the Book which Saint Ambrose calls Bonum ad omnia Magistrum; A good Master to correct us in this world, a good Master to Direct us to the next.
cc pn31 vbz dt n1 r-crq n1 np1 vvz fw-la fw-la fw-la fw-la; dt j n1 pc-acp vvi pno12 p-acp d n1, dt j n1 pc-acp vvi pno12 p-acp dt ord.
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For though Solomon had asked at Gods hand, onely the wisdom fit for Government, yet since he had bent his wishes, upon so good a thing as wisdom,
For though Solomon had asked At God's hand, only the Wisdom fit for Government, yet since he had bent his wishes, upon so good a thing as Wisdom,
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and in his wishes, even of the best thing, had been so moderate, God abounded in his grant,
and in his wishes, even of the best thing, had been so moderate, God abounded in his grant,
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and gave him all kinds, Naturall and Civil, and heavenly wisdom.
and gave him all Kinds, Natural and Civil, and heavenly Wisdom.
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And therefore when the Fathers and the latter Authours in the Roman Church, exercise their considerations, whether Solomon were wiser,
And Therefore when the Father's and the latter Authors in the Roman Church, exercise their considerations, whither Solomon were Wiser,
cc av c-crq dt n2 cc dt d n2 p-acp dt njp n1, vvb po32 n2, cs np1 vbdr jc,
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then Adam, then Moses, then the Prophets, then the Apostles, they needed not to have been so tender,
then Adam, then Moses, then the prophets, then the Apostles, they needed not to have been so tender,
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as to except onely the Virgin Mary, for though she had such a fulness of heavenly wisdom,
as to except only the Virgae Marry, for though she had such a fullness of heavenly Wisdom,
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as brought her to rest in his bosome, in heaven, who had rested in hers upon earth,
as brought her to rest in his bosom, in heaven, who had rested in hers upon earth,
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yet she was never proposed for an example of natural, or of civil knowledge. Solomon was of all;
yet she was never proposed for an Exampl of natural, or of civil knowledge. Solomon was of all;
av pns31 vbds av-x vvn p-acp dt n1 pp-f j, cc pp-f j n1. np1 vbds pp-f d;
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and therefore St. Austin sayes of him; Prophetavit in omnibus Libris suis, Solomon prophesied in all his books;
and Therefore Saint Austin Says of him; Prophetavit in omnibus Books suis, Solomon prophesied in all his books;
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and though in this book his principal scope be moral, and practique wisdom, yet in this there are also mysteries,
and though in this book his principal scope be moral, and practic Wisdom, yet in this there Are also Mysteres,
cc cs p-acp d n1 po31 j-jn n1 vbb j, cc j-jn n1, av p-acp d a-acp vbr av n2,
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and prophecies, and many places concerning our eternal happiness, after this life. But because there is no third object for mans love.
and prophecies, and many places Concerning our Eternal happiness, After this life. But Because there is not third Object for men love.
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This world, and the next, are all that he can consider, as he hath but two eyes,
This world, and the next, Are all that he can Consider, as he hath but two eyes,
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so he hath but two objects, and then Primus actus voluntatis est Amor, Mans love is never idle, it is ever directed upon somthing,
so he hath but two objects, and then Primus actus voluntatis est Amor, men love is never idle, it is ever directed upon something,
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if our love might be drawn from this world, Solomon thought it a direct way to convay it upon the next:
if our love might be drawn from this world, Solomon Thought it a Direct Way to convey it upon the next:
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And therefore consider Solomons method, and wisdom in pursuing this way:
And Therefore Consider Solomons method, and Wisdom in pursuing this Way:
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because all the world together, hath amazing greatness, and an amazing glory in it, for the order and harmony,
Because all the world together, hath amazing greatness, and an amazing glory in it, for the order and harmony,
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and continuance of it (for if a man have many Manors, he thinks himself a great Lord,
and Continuance of it (for if a man have many Manors, he thinks himself a great Lord,
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and if a Man have many Lords under him, he is a great King, and if he have Kings under him, he is a great Emperor:
and if a Man have many lords under him, he is a great King, and if he have Kings under him, he is a great Emperor:
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and yet what profit were it, to get all the world and loose thy soule;
and yet what profit were it, to get all the world and lose thy soul;
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Therefore Solomon shakes the world in peeces, he dissects it, and cuts it up before thee, that so thou mayest the better see,
Therefore Solomon shakes the world in Pieces, he dissects it, and cuts it up before thee, that so thou Mayest the better see,
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how poor a thing, that particular is, whatsoever it be, that thou sets thy love upon in this world.
how poor a thing, that particular is, whatsoever it be, that thou sets thy love upon in this world.
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He threads a string of the best stones, of the best Jewels in this world, knowledge in the first Chapter, delicacies in the second, long life in the third, Ambition, Riches;
He threads a string of the best stones, of the best Jewels in this world, knowledge in the First Chapter, delicacies in the second, long life in the third, Ambition, Riches;
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Fame, strength in the rest, and then he shows you an Ice, a flaw, a cloud in all these stones? he layes this infamy upon them all, vanity, and vexation of spirit.
Fame, strength in the rest, and then he shows you an Ice, a flaw, a cloud in all these stones? he lays this infamy upon them all, vanity, and vexation of Spirit.
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Which two words, vanity and vexation, because they go through all, to every thing Solomon applies one of them; Which two words, vanity and vexation, Because they go through all, to every thing Solomon Applies one of them;
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they are the inseparable Laeven, that sowers all, and therefore are intended as well of this Text, as of the other text;
they Are the inseparable Laeven, that sower's all, and Therefore Are intended as well of this Text, as of the other text;
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we shall by the way make a little stop upon those two words, first how could the wisedome of Solomon and of the Holy Ghost, avile and abase this world more,
we shall by the Way make a little stop upon those two words, First how could the Wisdom of Solomon and of the Holy Ghost, avile and abase this world more,
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then by this annihilating of it in the name of vanity, for what is that? It is not enough to receive a definition;
then by this annihilating of it in the name of vanity, for what is that? It is not enough to receive a definition;
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it is so absolutely nothing, as that we cannot tell you, what it is. Let Saint Bernard do it;
it is so absolutely nothing, as that we cannot tell you, what it is. Let Saint Bernard do it;
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vanum est, quod nec confert plenitudinem continenti; vanum est, quod nec confert plenitudinem continenti;
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for who amongst you hath not room for another bagg, or amongst us for another benefice;
for who among you hath not room for Another bag, or among us for Another benefice;
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nec fulcimentum innitentï, for who stands fast upon that, which is not fast it self? and the world passeth, and the lusts thereof;nec fulcimentum innitentï, for who Stands fast upon that, which is not fast it self? and the world passes, and the Lustiest thereof;
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Nec fructum laboranti, for you have sowen much, and bring in little, yee eat, but have not enough, yee drink but are not filled, yee are cloth'd, Nec Fruit laboranti, for you have sown much, and bring in little, ye eat, but have not enough, ye drink but Are not filled, ye Are clothed,
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but wax not warm, and he that earneth wages, puts it into a bagg with holes, midsummer runs out at Michalmas, and at years end he hath nothing. but wax not warm, and he that earneth wages, puts it into a bag with holes, midsummer runs out At Michalmas, and At Years end he hath nothing.
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And such a vanity is this world, least it were not enough, to call it vanity alone, simply vanity,
And such a vanity is this world, lest it were not enough, to call it vanity alone, simply vanity,
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though that language in which Solomon, and the Holy Ghost spoke, have no degrees of comparison, no superlative, (they cannot say vanissimum, the greatest vanity,) yet Solomon hath sound a way to expresse the height of it, another way conformable to that language,
though that language in which Solomon, and the Holy Ghost spoke, have no Degrees of comparison, no superlative, (they cannot say vanissimum, the greatest vanity,) yet Solomon hath found a Way to express the height of it, Another Way conformable to that language,
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when he calls it, vanitatem vanitatum, for so doth it;
when he calls it, vanitatem Vanitatum, for so does it;
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Canticum Canticorum; The Song of Songs, Deus Deorum, the God of gods, Dominus dominantium, The Lord of Lords;Canticum Canticorum; The Song of Songs, Deus Gods, the God of God's, Dominus Dominant, The Lord of lords;
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Coeli Coelorum, The Heaven of Heavens, alwaies signifie the superlative, and highest degree of those things;Coeli Coelorum, The Heaven of Heavens, always signify the superlative, and highest degree of those things;
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vanity of vanities is the deepest vanity, the emptiest vanity, the veriest vanity that can be conceived.
vanity of vanities is the Deepest vanity, the emptiest vanity, the veriest vanity that can be conceived.
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Saint Augustin apprehended somewhat more in it, but upon a mistaking;
Saint Augustin apprehended somewhat more in it, but upon a mistaking;
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for accustoming himself to a Latin copy of the Scriptures, and so lighting upon copies, that had been miswritten, he reads that, vanitas vani antum: O the vanity of those men that delight in vanity; for accustoming himself to a Latin copy of the Scriptures, and so lighting upon copies, that had been miswritten, he reads that, vanitas vani antum: Oh the vanity of those men that delight in vanity;
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he puts this lowness, this annihilation not only in the thing, but in the Men themselves too.
he puts this lowness, this annihilation not only in the thing, but in the Men themselves too.
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And so certainly he might safely do; (for though, as he saies, in his Retractations, his Copies milled him,) yet that which he collected even by that errour, was true, they that trust in vain things are as vain, as the things themselves.
And so Certainly he might safely do; (for though, as he Says, in his Retractations, his Copies milled him,) yet that which he collected even by that error, was true, they that trust in vain things Are as vain, as the things themselves.
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If Saint Augustin had not his warrant to say so from Solomon here, yet he had it from his Father before, who did not stop at that,
If Saint Augustin had not his warrant to say so from Solomon Here, yet he had it from his Father before, who did not stop At that,
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2969
when he had said Man is like to vanity, but proceeeds farther; surely that is without all contradiction every Man, that is without all exception;
when he had said Man is like to vanity, but proceeeds farther; surely that is without all contradiction every Man, that is without all exception;
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in his best state, that is, without any declination, is altogether vanity. Let no man grudge to acknowledge it of himself;
in his best state, that is, without any declination, is altogether vanity. Let no man grudge to acknowledge it of himself;
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The second man that ever was begot and born into this world, (and then there was world enough before him to make him great) and the first good man, had his name from vanity;
The second man that ever was begotten and born into this world, (and then there was world enough before him to make him great) and the First good man, had his name from vanity;
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2972
Cain, the first man, had his name from possession; but the second, Habel, had his name from vacuity, from vanity, from vanishing;Cain, the First man, had his name from possession; but the second, Habel, had his name from vacuity, from vanity, from vanishing;
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2973
for it is the very word, that Solomon uses here still for vanity.
for it is the very word, that Solomon uses Here still for vanity.
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2974
Because his parents repose no confidence in Habel, for they thought that Cain was the Messias, they called him vanity.
Because his Parents repose no confidence in Habel, for they Thought that Cain was the Messias, they called him vanity.
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2975
Because God knew that Habel had no long term in this world, he directed them, he suffered them to call him vanity.
Because God knew that Habel had no long term in this world, he directed them, he suffered them to call him vanity.
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2976
But therefore principally was he and so may we, be content with the name of vanity, that so acknowledging our selves to be but vanity, we may turn,
But Therefore principally was he and so may we, be content with the name of vanity, that so acknowledging our selves to be but vanity, we may turn,
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for all our being, and all our well being, for our essence, and existence, and subsistence, upon God in whom onely we live and move and have our being;
for all our being, and all our well being, for our essence, and existence, and subsistence, upon God in whom only we live and move and have our being;
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for take us at our best, make every one an Abel, and yet that is but Evanescentia in nihilum, a vanishing, an evapourating.
for take us At our best, make every one an Abel, and yet that is but Evanescentia in nihilum, a vanishing, an evapourating.
p-acp vvi pno12 p-acp po12 js, vvb d pi dt np1, cc av cst vbz p-acp np1 p-acp fw-la, dt vvg, dt n-vvg.
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When the Prophets are said to speak the motions, and notions, the visions of their own heart,
When the prophets Are said to speak the motions, and notions, the visions of their own heart,
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and not out of the mouth of the Lord, then because that was indeed nothing, (for a lye is nothing) they are said (in this very word) to speak vanity.
and not out of the Mouth of the Lord, then Because that was indeed nothing, (for a lie is nothing) they Are said (in this very word) to speak vanity.
cc xx av pp-f dt n1 pp-f dt n1, av c-acp d vbds av pix, (c-acp dt n1 vbz pix) pns32 vbr vvn (p-acp d j n1) pc-acp vvi n1.
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And still, where the Prophets have that phrase, in the person of God, provocaverunt me vanitatibus, They have provoked God with their vanities, the Chaldee Paraphrase ever expresseth it, Idolis, with their Idols;
And still, where the prophets have that phrase, in the person of God, provocaverunt me vanitatibus, They have provoked God with their vanities, the Chaldee paraphrase ever Expresses it, Idolis, with their Idols;
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and Idolum nihil est, an Idol, that is vanity, is nothing. Man therefore can have no deeper discouragement, from enclining to the things of this world,
and Idolum nihil est, an Idol, that is vanity, is nothing. Man Therefore can have no Deeper discouragement, from inclining to the things of this world,
cc np1 fw-la fw-la, dt n1, cst vbz n1, vbz pix. n1 av vmb vhi dx avc-jn n1, p-acp vvg p-acp dt n2 pp-f d n1,
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then to be taught that they are nothing, nor higher encouragement, to cleave to God for the next,
then to be taught that they Are nothing, nor higher encouragement, to cleave to God for the next,
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then to know that himself is nothing too.
then to know that himself is nothing too.
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This last of our selves, is St. Pauls humility, I am nothing; The first of other Creatures, is the Prophet Isaiahs instruction, The nations are as a drop of the bucket,
This last of our selves, is Saint Paul's humility, I am nothing; The First of other Creatures, is the Prophet Isaiah's instruction, The Nations Are as a drop of the bucket,
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as the dust of the ballance, the Isles are as a little dust: This was little enough;as the dust of the balance, the Isles Are as a little dust: This was little enough;
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but, all nations are before him as nothing; that was much less;
but, all Nations Are before him as nothing; that was much less;
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for the disproportion between the least thing, and nothing, is more infinite then between the least thing, and the whole world.
for the disproportion between the least thing, and nothing, is more infinite then between the least thing, and the Whole world.
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But there is a diminution of that too, they are all less then nothing; and whats that, vanity;
But there is a diminution of that too, they Are all less then nothing; and whats that, vanity;
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in that place, Nihilum, & in ane, and thats as low as Solomon carries them. But because all the imaginations of the thoughts of mans heart, are onely evil continually,
in that place, Nihilum, & in ane, and thats as low as Solomon carries them. But Because all the Imaginations of the thoughts of men heart, Are only evil continually,
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as Moses heightens the Corruption of man, and therefore men are not so much affrighted with this returning to nothing,
as Moses heightens the Corruption of man, and Therefore men Are not so much affrighted with this returning to nothing,
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for they could be content to vanish at last and turn to nothing, there appears no harm to them in that, that the world comes to nothing;
for they could be content to vanish At last and turn to nothing, there appears no harm to them in that, that the world comes to nothing;
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what care they, when they have no more use of it? and there appears an ease to them,
what care they, when they have no more use of it? and there appears an ease to them,
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if their souls might come to nothing too; therefore Solomon calls this world not onely nothing, vanity, but affliction, and vexation of spirit.
if their Souls might come to nothing too; Therefore Solomon calls this world not only nothing, vanity, but affliction, and vexation of Spirit.
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Tell a natural voluptuous man, of two sorts of torments in hell, Poena damni, and Poena sensus, one of privation, he shall not see God,
Tell a natural voluptuous man, of two sorts of torments in hell, Poena damn, and Poena sensus, one of privation, he shall not see God,
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and the other of reall Torments, he shall be actually tormented;
and the other of real Torments, he shall be actually tormented;
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the loss of the sight of God will not so much affect him, for he never saw him in his life;
the loss of the sighed of God will not so much affect him, for he never saw him in his life;
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not in the marking of his grace, not in the glass of his creatures, and he thinks it will not much trouble him there to lack his sight, whom he never saw here;
not in the marking of his grace, not in the glass of his creatures, and he thinks it will not much trouble him there to lack his sighed, whom he never saw Here;
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But when he comes to think of reall Torments, he sees some examples of them here in this life upon himself.
But when he comes to think of real Torments, he sees Some Examples of them Here in this life upon himself.
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And if he have but the toothach, he will think, that if that were to last eternally, it were an unsufferable thing.
And if he have but the toothache, he will think, that if that were to last eternally, it were an unsufferable thing.
cc cs pns31 vhb p-acp dt n1, pns31 vmb vvi, cst cs d vbdr p-acp ord av-j, pn31 vbdr dt j n1.
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And therefore Solomon affects us with that sensible addition, love not this world; why? It is vanity, it will come to nothing: I care not for that;
And Therefore Solomon affects us with that sensible addition, love not this world; why? It is vanity, it will come to nothing: I care not for that;
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I will love it, as long as it is something; do not so, for it is not onely vanity, but affliction, vexation too.
I will love it, as long as it is something; do not so, for it is not only vanity, but affliction, vexation too.
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It will be nothing at last, it ends; but it is vexation too, that shall never end.
It will be nothing At last, it ends; but it is vexation too, that shall never end.
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The love of the world, is but a smoke, there's the vanity; but such a one, as putts out our eyes, there's the vexation;
The love of the world, is but a smoke, there's the vanity; but such a one, as putts out our eyes, there's the vexation;
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we do not see God here, we shall not see God hereafter.
we do not see God Here, we shall not see God hereafter.
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These two words then, as to all the other parts in Solomons Anatomy, and cutting up of the world,
These two words then, as to all the other parts in Solomons Anatomy, and cutting up of the world,
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so they do belong to that particular disposition, in this Text;
so they do belong to that particular disposition, in this Text;
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This reserving of Riches to the owner, for his evill, and that which follows, is vanity, and vexation;
This reserving of Riches to the owner, for his evil, and that which follows, is vanity, and vexation;
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But now we have passed that generall consideration, there is thus much more to be considered.
But now we have passed that general consideration, there is thus much more to be considered.
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First an imputation laid upon the reserving, the gathering of Riches:
First an imputation laid upon the reserving, the gathering of Riches:
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though Riches be not in themselves ill, yet we are to be abstinent from an over-studious heaping of them,
though Riches be not in themselves ill, yet we Are to be abstinent from an overstudious heaping of them,
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because naturally they are mingled with that danger, that they may be for the owners evil:
Because naturally they Are mingled with that danger, that they may be for the owners evil:
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And therefore because it may come to that, It is a sickness to gather Riches; and it is an evil sickness, for all sickness is not so:
And Therefore Because it may come to that, It is a sickness to gather Riches; and it is an evil sickness, for all sickness is not so:
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and it was no imaginary, but a true sickness, it was seen, it was under the sun;
and it was no imaginary, but a true sickness, it was seen, it was under the sun;
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for that death it self, which is not seen, spiritual death in the torments of hell, is not so much thought of; this is seen;
for that death it self, which is not seen, spiritual death in the torments of hell, is not so much Thought of; this is seen;
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but it was the part of a wise man to see it, Solomon saw it, there is an evil sickness, that I have seen under the Sun:
but it was the part of a wise man to see it, Solomon saw it, there is an evil sickness, that I have seen under the Sun:
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Riches reserved to the owners thereof, for their evill. And those riches perish by evil travail: and he begetteth a son;Riches reserved to the owners thereof, for their evil. And those riches perish by evil travail: and he begetteth a son;
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and in his hand is nothing. There follows a dangerous, and deadly Symptome of this sickness, that the riches perish.
and in his hand is nothing. There follows a dangerous, and deadly symptom of this sickness, that the riches perish.
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There is an evil sickness that I have seen under the Sun: Riches reserved to the owners thereof for their evil. There is an evil sickness that I have seen under the Sun: Riches reserved to the owners thereof for their evil.
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And those Riches perish by evil travail: And he begetteth a son; and in his hand is nothing. And those Riches perish by evil travail: And he begetteth a son; and in his hand is nothing.
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But that will not fall into this exercise.
But that will not fallen into this exercise.
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First then, the imputation that is generally laid upon riches, appears most in those difficulties, which in the Gospels are so often said to lye in the rich mans way to heaven: First then, the imputation that is generally laid upon riches, appears most in those difficulties, which in the Gospels Are so often said to lie in the rich men Way to heaven:
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Particularly, where it is said to be, as hard for a rich man to enter into heaven,
Particularly, where it is said to be, as hard for a rich man to enter into heaven,
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as for a Camel to passe a needels eye; God can do this;as for a Camel to pass a needels eye; God can do this;
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but if a rich man shall stay for his salvation, till God do draw a Camel through a needels eye, he may perchance stay, till all be served,
but if a rich man shall stay for his salvation, till God do draw a Camel through a needels eye, he may perchance stay, till all be served,
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and all the places of the Angels filled.
and all the places of the Angels filled.
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St. Hierom made it not a proverb, but he found it one, and so he cites it, Dives, aut iniquus est, aut iniqui haeres:
Saint Hieronymus made it not a proverb, but he found it one, and so he cites it, Dives, Or iniquus est, Or iniqui haeres:
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A rich man is dishonest himself, or, at least he succeeds a dishonest predecessor: Proverbs have their limits, and rules have exceptions;
A rich man is dishonest himself, or, At least he succeeds a dishonest predecessor: Proverbs have their Limits, and rules have exceptions;
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but yet the proverb, and the rule laies a shrewd imputation, ut plurimum, for the most part it is so. It is not alwaies so;
but yet the proverb, and the Rule lays a shrewd imputation, ut plurimum, for the most part it is so. It is not always so;
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we have a better proverb, against that proverb, The reward of humility, and the fear of God is Riches, and glory, and life;
we have a better proverb, against that proverb, The reward of humility, and the Fear of God is Riches, and glory, and life;
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If we were able to digest, and concoct these temporal things into good nourishment;
If we were able to digest, and concoct these temporal things into good nourishment;
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Gods natural way is, and would be, to convay to us the testimony of his spiritual graces in outward and temporal benefits;
God's natural Way is, and would be, to convey to us the testimony of his spiritual graces in outward and temporal benefits;
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as he did to the Iews in abundance of wine, and honey, and milk, and oyl, and the like.
as he did to the Iews in abundance of wine, and honey, and milk, and oil, and the like.
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He had rather we wer• Rich, because we might advance his glory the more: At least they are equal:
He had rather we wer• Rich, Because we might advance his glory the more: At lest they Are equal:
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and any great measure of either, either of Riches, or of Poverty, are equal in their danger too.
and any great measure of either, either of Riches, or of Poverty, Are equal in their danger too.
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Et quae mulcent, et quae molestant, timeo; Poverty, as well as Riches, may put us from our Christian constancie; Et Quae mulcent, et Quae molestant, Timeo; Poverty, as well as Riches, may put us from our Christian constancy;
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and therefore they are both praied against, Divitias et paupertates ne dederis; How Riches are to be esteemed when they are compared with Poverty, is another question; and Therefore they Are both prayed against, Riches et paupertates ne dederis; How Riches Are to be esteemed when they Are compared with Poverty, is Another question;
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but how compared with heaven, is no question: We may see that by the place from whence they are said to come.
but how compared with heaven, is no question: We may see that by the place from whence they Are said to come.
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3039
Christ is presented there in the person of wisdome; and there it is said, length of daies, that is Eternity, in her right hand,
christ is presented there in the person of Wisdom; and there it is said, length of days, that is Eternity, in her right hand,
np1 vbz vvn a-acp p-acp dt n1 pp-f n1; cc a-acp pn31 vbz vvn, n1 pp-f n2, cst vbz n1, p-acp po31 j-jn n1,
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and in her left hand Riches, and Glory:
and in her left hand Riches, and Glory:
cc p-acp po31 j n1 n2, cc n1:
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Nolite sitire sinistram; presse not too much upon Gods left hand for Riches here, least that custome imprint a Bias in you, Nolite sitire sinistram; press not too much upon God's left hand for Riches Here, lest that custom imprint a Bias in you,
fw-la fw-la fw-la; vvb xx av av-d p-acp npg1 j n1 p-acp n2 av, cs d n1 vvb dt n1 p-acp pn22,
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and turn you on the left hand here, and bring thee to Gods left hand in heaven too.
and turn you on the left hand Here, and bring thee to God's left hand in heaven too.
cc vvb pn22 p-acp dt j n1 av, cc vvb pno21 p-acp npg1 j n1 p-acp n1 av.
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Briefly they have an imputation upon them, they have an ill name, as hindrances to the next life,
Briefly they have an imputation upon them, they have an ill name, as hindrances to the next life,
av-j pns32 vhb dt n1 p-acp pno32, pns32 vhb dt j-jn n1, c-acp n2 p-acp dt ord n1,
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and they have it also as Traitors to their Masters, That they are reserved to the hurt of their owners in this life;
and they have it also as Traitors to their Masters, That they Are reserved to the hurt of their owners in this life;
cc pns32 vhb pn31 av p-acp n2 p-acp po32 n2, cst pns32 vbr vvn p-acp dt n1 pp-f po32 n2 p-acp d n1;
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And then, if that Vae, be well placed, Wo be unto you, that are rich,
And then, if that Vae, be well placed, Woe be unto you, that Are rich,
cc av, cs d fw-la, vbb av vvn, n1 vbb p-acp pn22, cst vbr j,
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for you have received your consolation, what a wofull thing is it, to have received no consolation in them, for you have received your consolation, what a woeful thing is it, to have received no consolation in them,
c-acp pn22 vhb vvn po22 n1, r-crq dt j n1 vbz pn31, pc-acp vhi vvn dx n1 p-acp pno32,
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but to have had harm here by them? To proceed then, riches may do harm to their owners.
but to have had harm Here by them? To proceed then, riches may do harm to their owners.
cc-acp pc-acp vhi vhn n1 av p-acp pno32? pc-acp vvi av, n2 vmb vdi n1 p-acp po32 n2.
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It is no easie matter for a rich man, to finde out the true owners of all his riches. It is no easy matter for a rich man, to find out the true owners of all his riches.
pn31 vbz dx j n1 p-acp dt j n1, pc-acp vvi av dt j n2 pp-f d po31 n2.
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Thou art not owner of all, that the right owner cannot recover of thee; that all that is his by law, should be his.
Thou art not owner of all, that the right owner cannot recover of thee; that all that is his by law, should be his.
pns21 vb2r xx n1 pp-f d, cst dt j-jn n1 vmbx vvi pp-f pno21; d d cst vbz po31 p-acp n1, vmd vbi png31.
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Certainly no rich Man hath dealt much in this world, but he hath something, of which himself knows not the right owner,
Certainly no rich Man hath dealt much in this world, but he hath something, of which himself knows not the right owner,
av-j dx j n1 vhz vvn av-d p-acp d n1, cc-acp pns31 vhz pi, pp-f r-crq n1 vvz xx dt j-jn n1,
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when he receives usury for his money, that interest is not his money, but when he receives usury again for that, there neither the interest,
when he receives Usury for his money, that Interest is not his money, but when he receives Usury again for that, there neither the Interest,
c-crq pns31 vvz n1 p-acp po31 n1, cst n1 vbz xx po31 n1, cc-acp c-crq pns31 vvz n1 av p-acp d, a-acp d dt n1,
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nor principal was his own money;
nor principal was his own money;
ccx j-jn vbds po31 d n1;
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he takes usury for that money of which himself was not the owner, because it was ill gotten:
he Takes Usury for that money of which himself was not the owner, Because it was ill got:
pns31 vvz n1 p-acp d n1 pp-f r-crq n1 vbds xx dt n1, c-acp pn31 vbds av-jn vvn:
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If thou do truly know the owner, restore it to him; if after a diligent examination of thy self, thou do not know the particular owner,
If thou do truly know the owner, restore it to him; if After a diligent examination of thy self, thou do not know the particular owner,
cs pns21 vdb av-j vvi dt n1, vvb pn31 p-acp pno31; cs p-acp dt j n1 pp-f po21 n1, pns21 vdb xx vvi dt j n1,
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yet thou knowest it is none of thine, and therefore give it him, whose it was at first;
yet thou Knowest it is none of thine, and Therefore give it him, whose it was At First;
av pns21 vv2 pn31 vbz pix pp-f png21, cc av vvb pn31 pno31, r-crq pn31 vbds p-acp ord;
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both before thou hadst it, and before he from whom thou gottest it corruptly, had it;
both before thou Hadst it, and before he from whom thou gottest it corruptly, had it;
d c-acp pns21 vhd2 pn31, cc c-acp pns31 p-acp ro-crq pns21 vvd2 pn31 av-j, vhd pn31;
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give it to God, in giving it to his poor, and afflicted members;
give it to God, in giving it to his poor, and afflicted members;
vvb pn31 p-acp np1, p-acp vvg pn31 p-acp po31 j, cc j-vvn n2;
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give it him, and give it willingly, and give it now, for that that thou givest at thy death thou dost but leave by thy last will, thou dost not give;
give it him, and give it willingly, and give it now, for that that thou givest At thy death thou dost but leave by thy last will, thou dost not give;
vvb pn31 pno31, cc vvb pn31 av-j, cc vvb pn31 av, c-acp d cst pns21 vv2 p-acp po21 n1 pns21 vd2 p-acp vvi p-acp po21 ord n1, pns21 vd2 xx vvi;
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he onely gives that might keep, thou givest unwillingly;
he only gives that might keep, thou givest unwillingly;
pns31 av-j vvz cst vmd vvi, pns21 vv2 av-j;
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howsoever they have it, by thy will, yet it is against thy will that they have it, thou givest then,
howsoever they have it, by thy will, yet it is against thy will that they have it, thou givest then,
c-acp pns32 vhb pn31, p-acp po21 n1, av pn31 vbz p-acp po21 n1 cst pns32 vhb pn31, pns21 vv2 av,
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but art sorry, that they to whom thou givest, that which thou givest, came so soon to it.
but art sorry, that they to whom thou givest, that which thou givest, Come so soon to it.
cc-acp n1 j, cst pns32 p-acp ro-crq pns21 vv2, cst r-crq pns21 vv2, vvd av av p-acp pn31.
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And then saepe infirmitatis servi efficimur, we become slaves to our last sickness often;
And then saepe infirmitatis servi efficimur, we become slaves to our last sickness often;
cc av fw-la fw-la fw-la fw-la, pns12 vvb n2 p-acp po12 ord n1 av;
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oftentimes Apoplexies stupifie us and we are dull, and Fevers enrage us and we are mad; oftentimes Apoplexies stupify us and we Are dull, and Fevers enrage us and we Are mad;
av np1 vvb pno12 cc pns12 vbr j, cc n2 vvb pno12 cc pns12 vbr j;
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we are in a slavery to the disease, Et servï non testantur, says the law, slaves have no power to make a Will;
we Are in a slavery to the disease, Et servï non testantur, Says the law, slaves have no power to make a Will;
pns12 vbr p-acp dt n1 p-acp dt n1, fw-fr n1 fw-fr fw-la, vvz dt n1, n2 vhb dx n1 pc-acp vvi dt n1;
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Testare Liber, make thy Will, and make it to be thy Will, give it the effect, Testare Liber, make thy Will, and make it to be thy Will, give it the Effect,
fw-la fw-la, vvb po21 n1, cc vvi pn31 pc-acp vbi po21 n1, vvb pn31 dt n1,
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and execute thy Will whilest thou art a free man, in state of health; restore that which is not thine;
and execute thy Will whilst thou art a free man, in state of health; restore that which is not thine;
cc vvi po21 n1 cs pns21 vb2r dt j n1, p-acp n1 pp-f n1; vvb d r-crq vbz xx png21;
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for even that of which thou art true owner may be reserved to thy harm, much more that, which is none of thine.
for even that of which thou art true owner may be reserved to thy harm, much more that, which is none of thine.
p-acp av d pp-f r-crq pns21 vb2r j n1 vmb vbi vvn p-acp po21 n1, av-d av-dc cst, r-crq vbz pix pp-f png21.
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Every man may finde in himself, that he hath done some sinnes, which he would not have done,
Every man may find in himself, that he hath done Some Sins, which he would not have done,
d n1 vmb vvi p-acp px31, cst pns31 vhz vdn d n2, r-crq pns31 vmd xx vhi vdn,
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if he had not been so rich: for there goes some cost to the most sins;
if he had not been so rich: for there Goes Some cost to the most Sins;
cs pns31 vhd xx vbn av j: c-acp pc-acp vvz d n1 p-acp dt ds n2;
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3070
his wantonness in wealth makes him do some; his wealth hath given him a confidence, that that fault would not be lookt into,
his wantonness in wealth makes him do Some; his wealth hath given him a confidence, that that fault would not be looked into,
po31 n1 p-acp n1 vvz pno31 vdi d; po31 n1 vhz vvn pno31 dt n1, cst d n1 vmd xx vbi vvn p-acp,
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or •hat it would be bought out, if it were. Some sins we have done, because we are rich;
or •hat it would be bought out, if it were. some Sins we have done, Because we Are rich;
cc av pn31 vmd vbi vvn av, cs pn31 vbdr. d n2 pns12 vhb vdn, c-acp pns12 vbr j;
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but many more because we would be rich; And this is a spiritual harm, the riches do their owners.
but many more Because we would be rich; And this is a spiritual harm, the riches do their owners.
cc-acp d dc c-acp pns12 vmd vbi j; cc d vbz dt j n1, dt n2 vdb po32 n2.
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3073
And for temporal harm, if it were hard to finde in our own times, examples of men, which have incurr'd great displeasure, undergone heavy calamities, perished in unrecoverable shipwrack, all which they had escaped,
And for temporal harm, if it were hard to find in our own times, Examples of men, which have incurred great displeasure, undergone heavy calamities, perished in unrecoverable shipwreck, all which they had escaped,
cc p-acp j n1, cs pn31 vbdr j pc-acp vvi p-acp po12 d n2, n2 pp-f n2, r-crq vhb vvn j n1, vvn j n2, vvn p-acp j n1, d r-crq pns32 vhd vvn,
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if they had not been eminently, and enormously rich;
if they had not been eminently, and enormously rich;
cs pns32 vhd xx vbn av-j, cc av-j j;
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we might in ancient history both profane and holy, finde such precedents enough, as Naboth was;
we might in ancient history both profane and holy, find such precedents enough, as Naboth was;
pns12 vmd p-acp j n1 d j cc j, vvb d n2 av-d, c-acp np1 vbds;
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who if he had had no such vineyard, as lay convenient for so much greater a person, might have passed for an honest and religious Man to God,
who if he had had no such vineyard, as lay convenient for so much greater a person, might have passed for an honest and religious Man to God,
r-crq cs pns31 vhd vhn dx d n1, c-acp vvd j p-acp av av-d jc dt n1, vmd vhi vvn p-acp dt j cc j n1 p-acp np1,
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and a good subject to the King, without any indictment of blasphemy against either, and never have been stoned to death.
and a good Subject to the King, without any indictment of blasphemy against either, and never have been stoned to death.
cc dt j n-jn p-acp dt n1, p-acp d n1 pp-f n1 p-acp d, cc av-x vhi vbn vvn p-acp n1.
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3078
The rich Merchant at Sea, is afraid that every fisherman is a Pyrat, and the fisherman fears not him. The rich Merchant At Sea, is afraid that every fisherman is a Pirate, and the fisherman fears not him.
dt j n1 p-acp n1, vbz j cst d n1 vbz dt n1, cc dt n1 vvz xx pno31.
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And if we should survay the body of our penal Laws, whensoever the abuse of them, makes them snares and springes to entangle men, we should see that they were principally directed upon rich men;
And if we should survey the body of our penal Laws, whensoever the abuse of them, makes them snares and springs to entangle men, we should see that they were principally directed upon rich men;
cc cs pns12 vmd vvi dt n1 pp-f po12 j n2, c-crq dt n1 pp-f pno32, vvz pno32 n2 cc n2 pc-acp vvi n2, pns12 vmd vvi cst pns32 vbdr av-j vvn p-acp j n2;
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neither can rich men comfort themselves in it, that though they be subject to more storms then other men,
neither can rich men Comfort themselves in it, that though they be Subject to more storms then other men,
dx vmb vvi n2 vvi px32 p-acp pn31, cst cs pns32 vbb j-jn p-acp dc n2 cs j-jn n2,
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yet they have better ground tackling, they are better able to ride it out then other men;
yet they have better ground tackling, they Are better able to ride it out then other men;
av pns32 vhb jc n1 vvg, pns32 vbr jc j pc-acp vvi pn31 av av j-jn n2;
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3082
for it goes more to the heart of that rich Merchant, which we spoke of, to cast his goods over board,
for it Goes more to the heart of that rich Merchant, which we spoke of, to cast his goods over board,
p-acp pn31 vvz av-dc p-acp dt n1 pp-f cst j n1, r-crq pns12 vvd pp-f, pc-acp vvi po31 n2-j p-acp n1,
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3083
then it does to the fisherman to loose his boat: and perchance his life. Sudat pauper foris; It is true the poor mans brow sweats without;
then it does to the fisherman to lose his boat: and perchance his life. Sudat pauper Foris; It is true the poor men brow sweats without;
cs pn31 vdz p-acp dt n1 pc-acp vvi po31 n1: cc av po31 n1. fw-la fw-la fw-la; pn31 vbz j dt j ng1 n1 vvz p-acp;
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3084
Laborat intus dives, the rich mans heart bleeds within;Laborat intus dives, the rich men heart bleeds within;
np1 fw-la fw-la, dt j ng1 n1 vvz a-acp;
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3085
and the poor man can sooner wipe his face, then the rich man his heart, Gravius fastidio, quam ille inedia cruciatur;
and the poor man can sooner wipe his face, then the rich man his heart, Gravius Fastidious, quam Isle inedia cruciatur;
cc dt j n1 vmb av-c vvi po31 n1, cs dt j n1 po31 n1, np1 fw-la, fw-la fw-la fw-la fw-la;
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3086
the rich man is worse troubled to get a stomach, then the poor man to satisfie his:
the rich man is Worse troubled to get a stomach, then the poor man to satisfy his:
dt j n1 vbz av-jc vvn pc-acp vvi dt n1, cs dt j n1 pc-acp vvi po31:
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3087
and his loathing of meat, is more wearisome, then the others desire of it. Summe up the diseases that voluptuousness by the ministery of riches imprints in the body;
and his loathing of meat, is more wearisome, then the Others desire of it. Sum up the diseases that voluptuousness by the Ministry of riches imprints in the body;
cc po31 n-vvg pp-f n1, vbz av-dc j, cs dt ng2-jn n1 pp-f pn31. n1 a-acp dt n2 cst n1 p-acp dt n1 pp-f n2 n2 p-acp dt n1;
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3088
the battery that malice, by the provocation of riches, layes to the fortune; the sins that confidence in our riches; heaps upon our souls;
the battery that malice, by the provocation of riches, lays to the fortune; the Sins that confidence in our riches; heaps upon our Souls;
dt n1 cst n1, p-acp dt n1 pp-f n2, vvz p-acp dt n1; dt n2 cst n1 p-acp po12 n2; n2 p-acp po12 n2;
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3089
and we shall see, that though riches be reserved to their owners, yet it is to their harm.
and we shall see, that though riches be reserved to their owners, yet it is to their harm.
cc pns12 vmb vvi, cst cs n2 vbb vvn p-acp po32 n2, av pn31 vbz p-acp po32 n1.
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3090
As then the burden of that song in the furnace, where all creatures were called upon to blesse the Lord, was still, praise the Lord, and magnifie him for ever; As then the burden of that song in the furnace, where all creatures were called upon to bless the Lord, was still, praise the Lord, and magnify him for ever;
c-acp av dt n1 pp-f d n1 p-acp dt n1, c-crq d n2 vbdr vvn p-acp pc-acp vvi dt n1, vbds av, vvb dt n1, cc vvi pno31 p-acp av;
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3091
And as the burden of that Psalm of thanksgiving, where so many of Gods miracles are recorded, is this, for his mercy endureth for ever;
And as the burden of that Psalm of thanksgiving, where so many of God's Miracles Are recorded, is this, for his mercy Endureth for ever;
cc p-acp dt n1 pp-f d n1 pp-f n1, c-crq av d pp-f npg1 n2 vbr vvn, vbz d, p-acp po31 n1 vvz p-acp av;
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3092
so the burden of Solomons exclamation against worldly things, is still in all these Chapters, vanity, and vanity of vanities, and vexation of spirit;
so the burden of Solomons exclamation against worldly things, is still in all these Chapters, vanity, and vanity of vanities, and vexation of Spirit;
av dt n1 pp-f np1 n1 p-acp j n2, vbz av p-acp d d n2, n1, cc n1 pp-f n2, cc n1 pp-f n1;
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3093
so he addes thus much more to this particular distemper of reserving Riches, naturally disposed to do us harm. That it is a sickness;
so he adds thus much more to this particular distemper of reserving Riches, naturally disposed to do us harm. That it is a sickness;
av pns31 vvz av av-d av-dc p-acp d j n1 pp-f vvg n2, av-j vvn pc-acp vdi pno12 n1. cst pn31 vbz dt n1;
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3094
Mow, Sanitas naturalis; Nature abhors sickness, and therefore this is an unnatural desire.
Mow, Sanitas Naturalis; Nature abhors sickness, and Therefore this is an unnatural desire.
vvi, fw-la fw-la; n1 vvz n1, cc av d vbz dt j n1.
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3095
For whether we take this phrase of Solomon, for a Metaphor and comparison, that this desire of Riches, is like a sickness, that it hath the pains,
For whither we take this phrase of Solomon, for a Metaphor and comparison, that this desire of Riches, is like a sickness, that it hath the pains,
p-acp cs pns12 vvb d n1 pp-f np1, p-acp dt n1 cc n1, cst d n1 pp-f n2, vbz av-j dt n1, cst pn31 vhz dt n2,
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3096
and the discomforts, and the dangers of a sickness, or whether we take it literally, that it is a disordering, a discomposing, a distemper of the mind,
and the discomforts, and the dangers of a sickness, or whither we take it literally, that it is a disordering, a discomposing, a distemper of the mind,
cc dt n2, cc dt n2 pp-f dt n1, cc cs pns12 vvb pn31 av-j, cst pn31 vbz dt vvg, dt vvg, dt n1 pp-f dt n1,
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3097
and so truely, and really a sickness, and that this sickness induceth nothing but eternal death, nothing should make us more afraid then this sickness, (for, the root of all evil is the desire of money.) And then if it be truely a sickness all the way,
and so truly, and really a sickness, and that this sickness induceth nothing but Eternal death, nothing should make us more afraid then this sickness, (for, the root of all evil is the desire of money.) And then if it be truly a sickness all the Way,
cc av av-j, cc av-j dt n1, cc cst d n1 vvz pix cc-acp j n1, pix vmd vvi pno12 dc j cs d n1, (c-acp, dt n1 pp-f d n-jn vbz dt n1 pp-f n1.) cc av cs pn31 vbb av-j dt n1 d dt n1,
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3098
and Morbus complicatus, (a dropsie, and a consumption too) we seem great, but it is but a swelling, for our soul is lean;
and Morbus complicatus, (a dropsy, and a consumption too) we seem great, but it is but a swelling, for our soul is lean;
cc fw-la fw-la, (dt n1, cc dt n1 av) pns12 vvb j, cc-acp pn31 vbz p-acp dt j-vvg, p-acp po12 n1 vbz j;
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3099
what a sad condition will there be, when their last bodily sickness, and this spiritual sickness meet together;
what a sad condition will there be, when their last bodily sickness, and this spiritual sickness meet together;
r-crq dt j n1 vmb a-acp vbi, c-crq po32 ord j n1, cc d j n1 vvi av;
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3100
a sick body, & a sick soul, will be but ignorant Physitians, and miserable comforters to one another.
a sick body, & a sick soul, will be but ignorant Physicians, and miserable Comforters to one Another.
dt j n1, cc dt j n1, vmb vbi cc-acp j n2, cc j n2 p-acp crd j-jn.
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3101
It is a sickness, and an evil sickness; & there is a weight added in that addition;
It is a sickness, and an evil sickness; & there is a weight added in that addition;
pn31 vbz dt n1, cc dt j-jn n1; cc pc-acp vbz dt n1 vvn p-acp d n1;
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for though all sickness have rationem mali, some degrees of the evil of punishment in it,
for though all sickness have rationem mali, Some Degrees of the evil of punishment in it,
c-acp cs d n1 vhb fw-la fw-la, d n2 pp-f dt n-jn pp-f n1 p-acp pn31,
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yet sometimes the good purpose of God, in inflicting a sickness, and the good use of man, in mending by a sickness, overcome and weigh down that little dram,
yet sometime the good purpose of God, in inflicting a sickness, and the good use of man, in mending by a sickness, overcome and weigh down that little dram,
av av dt j n1 pp-f np1, p-acp vvg dt n1, cc dt j n1 pp-f n1, p-acp vvg p-acp dt n1, vvn cc vvi a-acp d j n1,
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and washes away the pale tincture of evil, which is in it.
and washes away the pale tincture of evil, which is in it.
cc vvz av dt j n1 pp-f n-jn, r-crq vbz p-acp pn31.
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There is a wholsome sickness, Et est sanitas, quae viaticum ad peccatum, health sometimes victuals us, and fuels us,
There is a wholesome sickness, Et est sanitas, Quae viaticum ad peccatum, health sometime victuals us, and fuels us,
pc-acp vbz dt j n1, fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, n1 av vvz pno12, cc n2 pno12,
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and armes us for a sin, and we do those sins, which, if we were sick, we could not do:
and arms us for a since, and we do those Sins, which, if we were sick, we could not do:
cc vvb pno12 p-acp dt n1, cc pns12 vdb d n2, r-crq, cs pns12 vbdr j, pns12 vmd xx vdi:
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And then, Mala sanitas carnis, quae ducit ad infirmitatem animae. It is an unwholsome health of the body, that occasions the sickness of the soul.
And then, Mala sanitas carnis, Quae Ducit ad infirmitatem Spirits. It is an unwholesome health of the body, that occasions the sickness of the soul.
cc av, fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la. pn31 vbz dt j n1 pp-f dt n1, cst n2 dt n1 pp-f dt n1.
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It is true, that in bodily Sickness, Tua dimicant contra te arma. It is a discomfortable war, when thou fightest against thy self;
It is true, that in bodily Sickness, Tua dimicant contra te arma. It is a discomfortable war, when thou fightest against thy self;
pn31 vbz j, cst p-acp j n1, fw-la fw-la fw-la fw-la fw-la. pn31 vbz dt j n1, c-crq pns21 vv2 p-acp po21 n1;
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In ipso gemis, in quo peccasti, that that flesh in which thou hast sinned, comes to vex, and anguish thee;In ipso gemis, in quo You have sinned, that that Flesh in which thou hast sinned, comes to vex, and anguish thee;
p-acp fw-la fw-fr, p-acp fw-la fw-la, cst d n1 p-acp r-crq pns21 vh2 vvn, vvz pc-acp vvi, cc n1 pno21;
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that thy body is become but a bottle of rheum:
that thy body is become but a Bottle of rheum:
d po21 n1 vbz vvn p-acp dt n1 pp-f n1:
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Thy Sinews but a bundle of thornes, and thy bones but a furnace of vehement ashes.
Thy Sinews but a bundle of thorns, and thy bones but a furnace of vehement Ashes.
po21 n2 p-acp dt n1 pp-f n2, cc po21 n2 p-acp dt n1 pp-f j n2.
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But it thou canst hear God, as St. Augustin did.
But it thou Canst hear God, as Saint Augustin did.
p-acp pn31 pns21 vm2 vvi np1, c-acp n1 np1 vdd.
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Ego novi unde aegrotes, Ego novi u•de saneris, I know thy disease, and I know thy cure. Ego novi unde aegrotes, Ego novi u•de saneris, I know thy disease, and I know thy cure.
fw-la fw-la fw-la n2, fw-la fw-la fw-la fw-la, pns11 vvb po21 n1, cc pns11 vvb po21 n1.
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Gratia mea sufficit, my grace shall serve thy turn. Thou shalt come to that disposition of the Apostle too;Gratia mea sufficit, my grace shall serve thy turn. Thou shalt come to that disposition of the Apostle too;
fw-la fw-la fw-la, po11 n1 vmb vvi po21 n1. pns21 vm2 vvi p-acp d n1 pp-f dt n1 av;
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3115
Therefore I take pleasure in infirmities, because when I am weak, then am I strong: when thou art come to an apprehension of thy own weakness, thou comest also to a recourse to him, in whom onely is thy saving healthand recovery. Therefore I take pleasure in infirmities, Because when I am weak, then am I strong: when thou art come to an apprehension of thy own weakness, thou Comest also to a recourse to him, in whom only is thy Saving healthand recovery.
av pns11 vvb n1 p-acp n2, c-acp c-crq pns11 vbm j, av vbm pns11 j: c-crq pns21 vb2r vvn p-acp dt n1 pp-f po21 d n1, pns21 vv2 av p-acp dt n1 p-acp pno31, p-acp ro-crq av-j vbz po21 vvg n1 n1.
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But this Sickness of gathering those riches which are reserved for our evil, comes not to that;
But this Sickness of gathering those riches which Are reserved for our evil, comes not to that;
p-acp d n1 pp-f vvg d n2 r-crq vbr vvn p-acp po12 n-jn, vvz xx p-acp d;
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it comes to the Sickness, but not to the physick. In small diseases (saith St. Basil, ) we go to the Physitians house;
it comes to the Sickness, but not to the physic. In small diseases (Says Saint Basil,) we go to the Physicians house;
pn31 vvz p-acp dt n1, cc-acp xx p-acp dt n1. p-acp j n2 (vvz n1 np1,) pns12 vvb p-acp dt ng1 n1;
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in greater diseases, we send for the Physitian to our house;
in greater diseases, we send for the physician to our house;
p-acp jc n2, pns12 vvb p-acp dt n1 p-acp po12 n1;
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but in violent diseases, in the stupefaction of an Apoplexy, in the damp of a leturgy, in the furnace of a Pleurisie;
but in violent diseases, in the stupefaction of an Apoplexy, in the damp of a leturgy, in the furnace of a Pleurisy;
cc-acp p-acp j n2, p-acp dt n1 pp-f dt n1, p-acp dt n-jn pp-f dt n1, p-acp dt n1 pp-f dt n1;
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we have no sence, no desire of a Physitian at all. When this inordinate love of Riches begins in us, we have some tenderness of Conscience,
we have no sense, no desire of a physician At all. When this inordinate love of Riches begins in us, we have Some tenderness of Conscience,
pns12 vhb dx n1, dx n1 pp-f dt n1 p-acp d. c-crq d j n1 pp-f n2 vvz p-acp pno12, pns12 vhb d n1 pp-f n1,
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and we consult with Gods Ministers: After we admit the reprehensions of Gods Ministers when they speak to our Consciences;
and we consult with God's Ministers: After we admit the reprehensions of God's Ministers when they speak to our Consciences;
cc pns12 vvb p-acp npg1 n2: c-acp pns12 vvb dt n2 pp-f npg1 n2 c-crq pns32 vvb p-acp po12 n2;
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3122
but at last, the habit of our sin hath seared us up, and we never find that it is we, that the Preacher means;
but At last, the habit of our since hath seared us up, and we never find that it is we, that the Preacher means;
cc-acp p-acp ord, dt n1 pp-f po12 n1 vhz vvn pno12 a-acp, cc pns12 av-x vvi cst pn31 vbz n1, cst dt n1 vvz;
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we find that he touches others, but not us. Our wit, and our malice is awake, but our conscience is asleep;
we find that he touches Others, but not us. Our wit, and our malice is awake, but our conscience is asleep;
pns12 vvb cst pns31 vvz n2-jn, cc-acp xx pno12. po12 n1, cc po12 n1 vbz j, cc-acp po12 n1 vbz j;
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we can make a Sermon a libel against others, and cannot find a Sermon in a Sermon, to our selves.
we can make a Sermon a libel against Others, and cannot find a Sermon in a Sermon, to our selves.
pns12 vmb vvi dt n1 dt n1 p-acp n2-jn, cc vmbx vvi dt n1 p-acp dt n1, p-acp po12 n2.
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3125
It is a sickness, and an evil sickness.
It is a sickness, and an evil sickness.
pn31 vbz dt n1, cc dt j-jn n1.
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Now this is not such a sickness, as we have onely read of, and no more. Now this is not such a sickness, as we have only read of, and no more.
av d vbz xx d dt n1, c-acp pns12 vhb av-j vvn pp-f, cc dx av-dc.
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3127
It concernes us not onely so, as the memory of the sweat, of which we do rather wounder at the report,
It concerns us not only so, as the memory of the sweat, of which we do rather wonder At the report,
pn31 vvz pno12 xx j av, c-acp dt n1 pp-f dt n1, pp-f r-crq pns12 vdb av-c vvi p-acp dt n1,
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then consider the manner, or the remedies against it. Those divers plagues which God inflicted upon Pharoah, for withholding his people.
then Consider the manner, or the remedies against it. Those diverse plagues which God inflicted upon Pharaoh, for withholding his people.
av vvb dt n1, cc dt n2 p-acp pn31. d j n2 r-crq np1 vvn p-acp np1, p-acp vvg po31 n1.
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That devouring Pestilence, which God stroke Davids kingdom with for numbring his people. That destruction which God kindled in Sennacheribs army for oppressing his people.
That devouring Pestilence, which God stroke Davids Kingdom with for numbering his people. That destruction which God kindled in Sennacherib's army for oppressing his people.
d j-vvg n1, r-crq np1 vvd np1 n1 p-acp p-acp vvg po31 n1. cst n1 r-crq np1 vvd p-acp n2 n1 p-acp vvg po31 n1.
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3130
These, because God hath represented them, in so clear, and so true a glass as his word, we do in a manner see them.
These, Because God hath represented them, in so clear, and so true a glass as his word, we do in a manner see them.
np1, c-acp np1 vhz vvn pno32, p-acp av j, cc av j dt n1 p-acp po31 n1, pns12 vdb p-acp dt n1 vvb pno32.
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Things in other stories we do but hear; things in the Scriptures we see: The Scriptures are as a room wainscotted with lookingglass, we see all at once.
Things in other stories we do but hear; things in the Scriptures we see: The Scriptures Are as a room wainscoted with Looking glass, we see all At once.
n2 p-acp j-jn n2 pns12 vdb p-acp vvi; n2 p-acp dt n2 pns12 vvb: dt n2 vbr p-acp dt n1 vvn p-acp n1, pns12 vvb d p-acp a-acp.
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3132
But this evil sickness of reserving riches to our own evil, is plainer to be seen;
But this evil sickness of reserving riches to our own evil, is plainer to be seen;
p-acp d j-jn n1 pp-f vvg n2 p-acp po12 d j-jn, vbz jc pc-acp vbi vvn;
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because it is daily round about us, dayly within us, & in our consciences, & experiences.
Because it is daily round about us, daily within us, & in our Consciences, & experiences.
c-acp pn31 vbz av-j j p-acp pno12, av-j p-acp pno12, cc p-acp po12 n2, cc n2.
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3134
There are sins, that are not evident, not easily discerned;
There Are Sins, that Are not evident, not Easily discerned;
pc-acp vbr n2, cst vbr xx j, xx av-j vvn;
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3135
& therefore David annexes a Scedule to his prayer after all, Ab occultis meis mundame, saith David. There are sins, which the difference of religion, makes a sin, or no sin;
& Therefore David annexes a Schedule to his prayer After all, Ab occultis meis mundame, Says David. There Are Sins, which the difference of Religion, makes a since, or no since;
cc av np1 vvz dt n1 p-acp po31 n1 p-acp d, fw-la fw-la fw-la n1, vvz np1. pc-acp vbr n2, r-crq dt n1 pp-f n1, vvz dt n1, cc dx n1;
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3136
we know it to be a sin, to abstain from coming to Church, our adversaries are made beleeve it is a time to come.
we know it to be a since, to abstain from coming to Church, our Adversaries Are made believe it is a time to come.
pns12 vvb pn31 pc-acp vbi dt n1, pc-acp vvi p-acp vvg p-acp n1, po12 n2 vbr vvn vvi pn31 vbz dt n1 pc-acp vvi.
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There are middle-men, that when our Church appoints coming, and receiving, and anoother Church forbids both, they will do half of both;
There Are middle-men, that when our Church appoints coming, and receiving, and Another Church forbids both, they will do half of both;
pc-acp vbr n2, cst c-crq po12 n1 vvz vvg, cc vvg, cc j-jn n1 vvz d, pns32 vmb vdi av-jn pp-f d;
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3138
they will come, and not receive: and so be friends with both.
they will come, and not receive: and so be Friends with both.
pns32 vmb vvi, cc xx vvi: cc av vbi n2 p-acp d.
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3139
There are sins recorded in the Scriptures, in which it is hard, for any to find the name,
There Are Sins recorded in the Scriptures, in which it is hard, for any to find the name,
pc-acp vbr n2 vvn p-acp dt n2, p-acp r-crq pn31 vbz j, c-acp d pc-acp vvi dt n1,
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& the nature, what the sin was;
& the nature, what the since was;
cc dt n1, r-crq dt n1 vbds;
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how doth the School vex it self, to find out what was the nature of the sin of the Angels,
how does the School vex it self, to find out what was the nature of the since of the Angels,
q-crq vdz dt n1 vvb pn31 n1, pc-acp vvi av r-crq vbds dt n1 pp-f dt n1 pp-f dt n2,
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or what was the name, of the sin of Adam? There are actions recorded in the Scriptures, in which by Gods subsequent punishment, there appears sin to have been committed,
or what was the name, of the since of Adam? There Are actions recorded in the Scriptures, in which by God's subsequent punishment, there appears since to have been committed,
cc r-crq vbds dt n1, pp-f dt n1 pp-f np1? pc-acp vbr n2 vvn p-acp dt n2, p-acp r-crq p-acp npg1 j n1, a-acp vvz n1 pc-acp vhi vbn vvn,
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3143
and yet to have considered the action alone, without the testimony of Gods displeasure upon it;
and yet to have considered the actium alone, without the testimony of God's displeasure upon it;
cc av pc-acp vhi vvn dt n1 av-j, p-acp dt n1 pp-f npg1 n1 p-acp pn31;
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a natural man would not easily find out a sin. Balaam was solicited to come, and curse Gods people;
a natural man would not Easily find out a since. balaam was solicited to come, and curse God's people;
dt j n1 vmd xx av-j vvi av dt n1. np1 vbds vvn pc-acp vvi, cc vvi npg1 n1;
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3145
he refused, he consulted with God: God bids him go, but follow such instructions as he should give him after;
he refused, he consulted with God: God bids him go, but follow such instructions as he should give him After;
pns31 vvd, pns31 vvd p-acp np1: np1 vvz pno31 vvi, cc-acp vvb d n2 c-acp pns31 vmd vvi pno31 a-acp;
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And yet the wrath of God was kindled, because he went. Moses seems to have pursued Gods commandement exactly, in drawing water out of the Rock,
And yet the wrath of God was kindled, Because he went. Moses seems to have pursued God's Commandment exactly, in drawing water out of the Rock,
cc av dt n1 pp-f np1 vbds vvn, c-acp pns31 vvd. np1 vvz pc-acp vhi vvn npg1 n1 av-j, p-acp vvg n1 av pp-f dt n1,
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3147
and yet God sayes, Because you believed me not, you shall not bring this congregation into that land of promise.
and yet God Says, Because you believed me not, you shall not bring this congregation into that land of promise.
cc av np1 vvz, c-acp pn22 vvd pno11 xx, pn22 vmb xx vvi d n1 p-acp d n1 pp-f n1.
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There are sins hard to be seen, out of the nature of Man, because Man naturally is not watchful upon his particular actions,
There Are Sins hard to be seen, out of the nature of Man, Because Man naturally is not watchful upon his particular actions,
pc-acp vbr n2 j pc-acp vbi vvn, av pp-f dt n1 pp-f n1, c-acp n1 av-j vbz xx j p-acp po31 j n2,
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3149
for if he were so, he would escape great sins; when we see sand, we are not much afraid of a stone;
for if he were so, he would escape great Sins; when we see sand, we Are not much afraid of a stone;
c-acp cs pns31 vbdr av, pns31 vmd vvi j n2; c-crq pns12 vvb n1, pns12 vbr xx d j pp-f dt n1;
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3150
when a Man sees his small sins, there is not so much danger of great.
when a Man sees his small Sins, there is not so much danger of great.
c-crq dt n1 vvz po31 j n2, pc-acp vbz xx av av-d n1 pp-f j.
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3151
But some sins we see not out of a natural blindness in our selves, some we see not out of a natural dimness in the sin it self.
But Some Sins we see not out of a natural blindness in our selves, Some we see not out of a natural dimness in the since it self.
p-acp d n2 pns12 vvb xx av pp-f dt j n1 p-acp po12 n2, d pns12 vvb xx av pp-f dt j n1 p-acp dt n1 pn31 n1.
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3152
But this sickly sin, this sinful sickness, of gathering Riches, is so obvious, so manifest to every mans apprehension,
But this sickly since, this sinful sickness, of gathering Riches, is so obvious, so manifest to every men apprehension,
p-acp d j n1, d j n1, pp-f vvg n2, vbz av j, av j p-acp d ng1 n1,
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3153
as that the books of Moral men, and Philosophers are as full of it as the Bible.
as that the books of Moral men, and Philosophers Are as full of it as the bible.
c-acp cst dt n2 pp-f j n2, cc n2 vbr a-acp j pp-f pn31 p-acp dt n1.
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3154
But yet the Holy Ghost, (as he doth alwaies, even in moral Counsels) exceeds the Philosophers;
But yet the Holy Ghost, (as he does always, even in moral Counsels) exceeds the Philosophers;
p-acp av dt j n1, (c-acp pns31 vdz av, av p-acp j n2) vvz dt n2;
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3155
for whereas they place this sickness in gathering unnecessary riches injuriously; the Holy Ghost in this place extends i• further, to a reserving of those riches;
for whereas they place this sickness in gathering unnecessary riches injuriously; the Holy Ghost in this place extends i• further, to a reserving of those riches;
c-acp cs pns32 vvb d n1 p-acp vvg j n2 av-j; dt j n1 p-acp d n1 vvz n1 av-jc, p-acp dt vvg pp-f d n2;
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3156
that when we have sinn'd in the getting of them, we sin still in the not restoring of them.
that when we have sinned in the getting of them, we sin still in the not restoring of them.
cst c-crq pns12 vhb vvn p-acp dt n-vvg pp-f pno32, pns12 vvb av p-acp dt xx vvg pp-f pno32.
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3157
But to thee, who shouldest repent the ill getting;
But to thee, who Shouldst Repent the ill getting;
p-acp p-acp pno21, q-crq vmd2 vvi dt j-jn n-vvg;
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3158
Ʋeniet tempus, quo non dispensasse, poenetebit, there will come a time when thou shalt repent the having kept them:Ʋeniet Tempus, quo non dispensasse, poenetebit, there will come a time when thou shalt Repent the having kept them:
j-jn fw-la, fw-la fw-fr fw-la, fw-la, a-acp vmb vvi dt n1 c-crq pns21 vm2 vvi dt vhg vvn pno32:
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3159
Hoc certum est, Ego sum sponsor, of this I dare be the surety (saith St. Basil ) But we can leave St, Basil out of the bond; Hoc certum est, Ego sum sponsor, of this I Dare be the surety (Says Saint Basil) But we can leave Saint, Basil out of the bound;
fw-la fw-la fw-la, fw-la fw-la n1, pp-f d pns11 vvb vbb dt n1 (vvz n1 np1) cc-acp pns12 vmb vvi zz, np1 av pp-f dt n1;
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3160
we have a better surety and undertaker, the Holy Ghost in Solomon;
we have a better surety and undertaker, the Holy Ghost in Solomon;
pns12 vhb dt jc n1 cc n1, dt j n1 p-acp np1;
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3161
So that this evil sickness may be easily seen, it is made manifest enough to us all, by precedent from God, by example of others, by experience in our selves.
So that this evil sickness may be Easily seen, it is made manifest enough to us all, by precedent from God, by Exampl of Others, by experience in our selves.
av cst d j-jn n1 vmb vbi av-j vvn, pn31 vbz vvn j av-d p-acp pno12 d, p-acp n1 p-acp np1, p-acp n1 pp-f n2-jn, p-acp n1 p-acp po12 n2.
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3162
To see this then, is an easie, a natural thing; To see this then, is an easy, a natural thing;
pc-acp vvi d av, vbz dt j, dt j n1;
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but to see it so, as to condemn it, and avoid it, this is a wisemans slight; this was Solomons slight.
but to see it so, as to condemn it, and avoid it, this is a wiseman's slight; this was Solomons slight.
cc-acp pc-acp vvi pn31 av, c-acp pc-acp vvi pn31, cc vvi pn31, d vbz dt ng1 n1; d vbds np1 j.
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The wiseman seeth the plague, and shunneth it; therein consists the wisedome. But for the fool when he sees a theif, he runneth with him;
The Wiseman sees the plague, and shunneth it; therein consists the Wisdom. But for the fool when he sees a thief, he Runneth with him;
dt n1 vvz dt n1, cc vvz pn31; av vvz dt n1. p-acp p-acp dt n1 c-crq pns31 vvz dt n1, pns31 vvz p-acp pno31;
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when he sees others thrive by ill getting, and ill keeping, he runs with them, he takes the same course as they do.
when he sees Others thrive by ill getting, and ill keeping, he runs with them, he Takes the same course as they do.
c-crq pns31 vvz n2-jn vvb p-acp j-jn n-vvg, cc av-jn vvg, pns31 vvz p-acp pno32, pns31 vvz dt d n1 c-acp pns32 vdb.
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Beloved, It is not intended, that true and heavenly wisedome may not consist with riches: Iob, and the Patriarchs abounded with both;
beloved, It is not intended, that true and heavenly Wisdom may not consist with riches: Job, and the Patriarchs abounded with both;
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And our pattern in this place, Solomon himself, saith of himself;
And our pattern in this place, Solomon himself, Says of himself;
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That he was great, and increased above all that were before him in Ierusalem, and yet his wisdome remained with him.
That he was great, and increased above all that were before him in Ierusalem, and yet his Wisdom remained with him.
cst pns31 vbds j, cc vvd p-acp d cst vbdr p-acp pno31 p-acp np1, cc av po31 n1 vvd p-acp pno31.
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The poor man and the rich are in heaven together; and to show us how the rich should use the poor; Lazarus is in Abrahams bosome;
The poor man and the rich Are in heaven together; and to show us how the rich should use the poor; Lazarus is in Abrahams bosom;
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The rich should succour and releive, and defend the poor in their bosomes.
The rich should succour and relieve, and defend the poor in their bosoms.
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But when our Saviour declares, a wisedome belonging to Riches, (as in the parable of the unjust Steward) he places not this wisedome, in the getting,
But when our Saviour declares, a Wisdom belonging to Riches, (as in the parable of the unjust Steward) he places not this Wisdom, in the getting,
p-acp c-crq po12 n1 vvz, dt n1 vvg p-acp n2, (c-acp p-acp dt n1 pp-f dt j n1) pns31 vvz xx d n1, p-acp dt n-vvg,
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nor in the holding of Riches, but onely in the using of them; make you friends of your Riches, that they may receive you into everlasting habitations.
nor in the holding of Riches, but only in the using of them; make you Friends of your Riches, that they may receive you into everlasting habitations.
ccx p-acp dt n-vvg pp-f n2, cc-acp av-j p-acp dt vvg pp-f pno32; vvb pn22 n2 pp-f po22 n2, cst pns32 vmb vvi pn22 p-acp j n2.
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There's no Simony in heaven, that a man can buy so much as a door-keepers place in the Triumphant Church:
There's no Simony in heaven, that a man can buy so much as a doorkeepers place in the Triumphant Church:
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There's no bribery there, to see Ushers for accesse;
There's no bribery there, to see Ushers for access;
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But God holds that ladder there, whose foot stands upon the earth here, and all those good works, which are put upon the lowest step of that Ladder here, that is, that are done in contemplation of him, they ascend to him, and descend again to us. But God holds that ladder there, whose foot Stands upon the earth Here, and all those good works, which Are put upon the lowest step of that Ladder Here, that is, that Are done in contemplation of him, they ascend to him, and descend again to us.
p-acp np1 vvz d n1 a-acp, rg-crq n1 vvz p-acp dt n1 av, cc d d j n2, r-crq vbr vvn p-acp dt js n1 pp-f d n1 av, cst vbz, cst vbr vdn p-acp n1 pp-f pno31, pns32 vvb p-acp pno31, cc vvi av p-acp pno12.
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Heaven and earth are as a musical Instrument; if you touch a string below, the motion goes to the top:
Heaven and earth Are as a musical Instrument; if you touch a string below, the motion Goes to the top:
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any good done to Christs poor members upon earth, affects him in heaven;
any good done to Christ poor members upon earth, affects him in heaven;
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And as he said, Quid me per sequeris. Saul Saul why, persecutest thou me? So he will say, Ʋeni•e benedicti, pavistis me, visitastis me.
And as he said, Quid me per sequeris. Saul Saul why, Persecutest thou me? So he will say, Ʋeni•e Blessing, pavistis me, visitastis me.
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This is the wisedome of their use;
This is the Wisdom of their use;
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but the wisedome of their getting and keeping, is to see, that it is an evil sickness to get too laboriously,
but the Wisdom of their getting and keeping, is to see, that it is an evil sickness to get too laboriously,
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or to reserve too gripingly, things which tend naturally to the owners evil:
or to reserve too gripingly, things which tend naturally to the owners evil:
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For, therefore in that parable doth Christ call all their Riches generaly, universally, Mammonas iniquitatis, Riches of iniquity, not that all that they had was ill got (that's not likely in so great a company) but that whatsoever,
For, Therefore in that parable does christ call all their Riches generally, universally, Mammonas iniquitatis, Riches of iniquity, not that all that they had was ill god (that's not likely in so great a company) but that whatsoever,
c-acp, av p-acp d n1 vdz np1 vvi d po32 n2 av-j, av-j, np1 fw-la, n2 pp-f n1, xx cst d cst pns32 vhd vbds av-jn vvn (cst|vbz xx j p-acp av j dt n1) cc-acp cst r-crq,
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and howsoever they had got it, and were become true owners of it, yet they were Riches of iniquity;
and howsoever they had god it, and were become true owners of it, yet they were Riches of iniquity;
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because that is one iniquity to possess much, and not distribute to the poor;
Because that is one iniquity to possess much, and not distribute to the poor;
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and it is another iniquity to call those things riches, which are onely temporal, and so to defraud heavenly graces,
and it is Another iniquity to call those things riches, which Are only temporal, and so to defraud heavenly graces,
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and spiritual treasure of that name, that belongs onely to them; And the greatest iniquity of all is towards our selves.
and spiritual treasure of that name, that belongs only to them; And the greatest iniquity of all is towards our selves.
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To take those riches to our heart, which Christ calls the thornes that choak the good seeds;
To take those riches to our heart, which christ calls the thorns that choke the good seeds;
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and the Apostles calls tentations, and snares, and foolish, and noysome lusts, which drown men in perdition, and the Apostles calls tentations, and snares, and foolish, and noisome Lustiest, which drown men in perdition,
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and in destruction, and which the wise man hath seen, and hath shewed us here, to be reserved to the owners for their evil.
and in destruction, and which the wise man hath seen, and hath showed us Here, to be reserved to the owners for their evil.
cc p-acp n1, cc r-crq dt j n1 vhz vvn, cc vhz vvn pno12 av, pc-acp vbi vvn p-acp dt n2 p-acp po32 n-jn.
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To return to our beginning, & make an end; Heaven is a feast, and Heaven is a treasure:
To return to our beginning, & make an end; Heaven is a feast, and Heaven is a treasure:
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If ye prepare not for his feast, by being worthy guests at his table, if you embrace not his treasure, by being such Merchants as give all for his pearl;
If you prepare not for his feast, by being worthy guests At his table, if you embrace not his treasure, by being such Merchant's as give all for his pearl;
cs pn22 vvb xx p-acp po31 n1, p-acp vbg j n2 p-acp po31 n1, cs pn22 vvb xx po31 n1, p-acp vbg d n2 c-acp vvb d p-acp po31 n1;
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another feast, and another treasure are expressed, and heightned in two such words, as never any tongue of any Author,
Another feast, and Another treasure Are expressed, and heightened in two such words, as never any tongue of any Author,
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but the Holy Ghost himself spoke;
but the Holy Ghost himself spoke;
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Inebriabit absinthio, there's the feast, you shall be drunk with wormwood, you shall tast nothing but bitter affliction,Inebriabit absinthio, there's the feast, you shall be drunk with wormwood, you shall taste nothing but bitter affliction,
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and that shall make you reel, for you shall find in your affliction no rest for your souls.
and that shall make you reel, for you shall find in your affliction no rest for your Souls.
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And for the treasure, Thesaurizabis iram dei; you shall treasure up wrath against the day of wrath;
And for the treasure, Thesaurizabis iram dei; you shall treasure up wrath against the day of wrath;
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and this will be an exchequor ever open, and never exhausted. and this will be an exchequor ever open, and never exhausted.
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But use the creatures of God, as creatures, and not as God, with a confidence in them,
But use the creatures of God, as creatures, and not as God, with a confidence in them,
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and you shall find juge convivium, in a good conscience, and Thesauros absconditos, all the hid treasures of wisedome and knowledge;
and you shall find juge Convivium, in a good conscience, and Thesauros absconditos, all the hid treasures of Wisdom and knowledge;
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you shall know how to be rich in this world by an honest getting of riches, you shall know how to be rich in this world by an honest getting of riches,
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and how to be rich in the next world by a christianly use of those riches here.
and how to be rich in the next world by a christianly use of those riches Here.
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THE SECOND SERMON Preached at VVHITE-HALL Upon ECCLES. 5.12, & 13. There is an evil sickness that I have seen under the Sun:
THE SECOND SERMON Preached At WHITEHALL Upon ECCLES. 5.12, & 13. There is an evil sickness that I have seen under the Sun:
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Riches reserved to the owners thereof, for their evill. And these riches perish by evil travail:
Riches reserved to the owners thereof, for their evil. And these riches perish by evil travail:
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and he begetteth a son, and in his hand is nothing.
and he begetteth a son, and in his hand is nothing.
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THat then which was intended in the former verse, That Riches were hurtful even to the owners, St. Augustin hath well and fully expressed, Eris proeda hominum, qui jam es diaboli;
THat then which was intended in the former verse, That Riches were hurtful even to the owners, Saint Augustin hath well and Fully expressed, Eris proeda hominum, qui jam es Diaboli;
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The devil hath preyed upon thee already, by knowing what thou wouldst have, and great Men will prey upon thee hereafter, by knowing what thou hast.
The Devil hath preyed upon thee already, by knowing what thou Wouldst have, and great Men will prey upon thee hereafter, by knowing what thou hast.
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But because the rich man thinks himself hard enough for both, for the devil, and for great men,
But Because the rich man thinks himself hard enough for both, for the Devil, and for great men,
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if he may keep his riches; therefore here is that, which seems to him a greater calamity inflicted; first, his riches shall perish;
if he may keep his riches; Therefore Here is that, which seems to him a greater calamity inflicted; First, his riches shall perish;
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and secondly those riches, those which he hath laboured and travailed for; And thirdly, they shall perish in travail, and labor, and affliction. and secondly those riches, those which he hath laboured and travailed for; And Thirdly, they shall perish in travail, and labour, and affliction.
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And then not onely all his present comfort shall perish, but that which was his future hope:
And then not only all his present Comfort shall perish, but that which was his future hope:
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The son, which he hath begot, shall have nothing in his hand.
The son, which he hath begotten, shall have nothing in his hand.
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He that increaseth his riches by usury and interest, gathereth them for him that will be merciful to the poor, says Solomon. Is there a discomfort in this? There is. He that increases his riches by Usury and Interest, gathereth them for him that will be merciful to the poor, Says Solomon. Is there a discomfort in this? There is.
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It is presented there for an affliction, and vexation to a rich Man, to be told, that his money shall be imployed in any other way, not onely then he gathered it for,
It is presented there for an affliction, and vexation to a rich Man, to be told, that his money shall be employed in any other Way, not only then he gathered it for,
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but then he gathered it by.
but then he gathered it by.
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It would grieve him to know, that his heir would purchase land, or buy an office with his money;
It would grieve him to know, that his heir would purchase land, or buy an office with his money;
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for all other means of profit then himself hath tried, he esteems unthriftiness, casuall, and hazardous;
for all other means of profit then himself hath tried, he esteems unthriftiness, casual, and hazardous;
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difference of seasons may change the value of his land, affections of Men may change the value of an office;
difference of seasons may change the valve of his land, affections of Men may change the valve of an office;
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but whether the year be good or bad, a year it must be, and nothing can lengthen,
but whither the year be good or bad, a year it must be, and nothing can lengthen,
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or shorten his two harvests in the year, from six moneths to six. Always, but his own, displease him in his heir;
or shorten his two harvests in the year, from six months to six. Always, but his own, displease him in his heir;
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but if his heir will be giving to the poor (as Solomon says) then here are two mischiefs met together, that he could never abide the poor, and giving;
but if his heir will be giving to the poor (as Solomon Says) then Here Are two mischiefs met together, that he could never abide the poor, and giving;
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and therefore such a contemplation is a double vexation to him; but much more must it be so, to hear that his riches shall perish;
and Therefore such a contemplation is a double vexation to him; but much more must it be so, to hear that his riches shall perish;
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that they shall come to nothing, for though, if we consider it aright, it is truly all one,
that they shall come to nothing, for though, if we Consider it aright, it is truly all one,
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whether a covetous mans wealth do perish, or no, for so much, as he hoards up,
whither a covetous men wealth do perish, or no, for so much, as he hoards up,
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and hides, and puts to no use;
and hides, and puts to no use;
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it is all one whether that thousand pound be in his chest or no, if he never see it,
it is all one whither that thousand pound be in his chest or no, if he never see it,
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yet since he hath made his gold his God, he hath so much devilish Religion in him as to be loath that his God should perish.
yet since he hath made his gold his God, he hath so much devilish Religion in him as to be loath that his God should perish.
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And this, that is threatned here is an absolute perishing, an absolute annihilation;
And this, that is threatened Here is an absolute perishing, an absolute annihilation;
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It is the same word, by which David expresses the abolition, and perishing of the wicked.
It is the same word, by which David Expresses the abolition, and perishing of the wicked.
pn31 vbz dt d n1, p-acp r-crq np1 vvz dt n1, cc vvg pp-f dt j.
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The way of the wicked shall perish;
The Way of the wicked shall perish;
dt n1 pp-f dt j vmb vvi;
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and which Moses repeats with vehemency twice together pereunao peribitis; I pronounce unto you this day you shall surly perish. and which Moses repeats with vehemency twice together pereunao peribitis; I pronounce unto you this day you shall surly perish.
cc r-crq np1 vvz p-acp n1 av av vvb fw-la; pns11 vvb p-acp pn22 d n1 pn22 vmb j vvi.
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So Judas, and his mony perished. The mony that Judas had taken;
So Judas, and his money perished. The money that Judas had taken;
np1 np1, cc po31 n1 vvn. dt n1 cst np1 vhd vvn;
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he was weary of keeping it, and they who had given it, would none of it neither.
he was weary of keeping it, and they who had given it, would none of it neither.
pns31 vbds j pp-f vvg pn31, cc pns32 r-crq vhd vvn pn31, vmd pix pp-f pn31 av-dx.
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Se primum mulctavit pecunia, deinde vita. First he fin'd himselfe, and then he hang'd himselfe; first he cast back the mony, and then he cast himselfe head-long and burst: Se primum mulctavit Pecunia, Deinde vita. First he fined himself, and then he hanged himself; First he cast back the money, and then he cast himself headlong and burst:
fw-la fw-la fw-la fw-la, n1 fw-la. ord pns31 vvn px31, cc av pns31 vvn px31; ord pns31 vvd av dt n1, cc av pns31 vvd px31 j cc vvn:
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often times the mony perishes, and the man too: yea it is not here only that they shall perish, in the future; that were a repreive;
often times the money Perishes, and the man too: yea it is not Here only that they shall perish, in the future; that were a reprieve;
av n2 dt n1 vvz, cc dt n1 av: uh pn31 vbz xx av av-j cst pns32 vmb vvi, p-acp dt j-jn; cst vbdr dt n1;
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it were a stalling of a debt;
it were a stalling of a debt;
pn31 vbdr dt n-vvg pp-f dt n1;
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but (as both our Translations have it) they do perish, they are always melting;
but (as both our Translations have it) they do perish, they Are always melting;
cc-acp (c-acp d po12 n2 vhb pn31) pns32 vdb vvi, pns32 vbr av vvg;
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yea as the Original hath it, vadit et periit, They are already perished, they were born dead;
yea as the Original hath it, vadit et Periit, They Are already perished, they were born dead;
uh p-acp dt j-jn vhz pn31, fw-la fw-la fw-la, pns32 vbr av vvn, pns32 vbdr vvn j;
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ill gotten riches, bring with them from the beginning a Contagion that works upon themselves, and their Masters.
ill got riches, bring with them from the beginning a Contagion that works upon themselves, and their Masters.
av-jn vvn n2, vvb p-acp pno32 p-acp dt n1 dt n1 cst vvz p-acp px32, cc po32 n2.
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The riches shall perish, though they be his, though his title to them be good, if he put his trust in them;
The riches shall perish, though they be his, though his title to them be good, if he put his trust in them;
dt n2 vmb vvi, cs pns32 vbb png31, cs po31 n1 p-acp pno32 vbb j, cs pns31 vvd po31 n1 p-acp pno32;
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And those riches, those which he hath got by his travail, Those which he hath reserved by his parsimony, and frugallity.
And those riches, those which he hath god by his travail, Those which he hath reserved by his parsimony, and frugallity.
cc d n2, d r-crq pns31 vhz vvn p-acp po31 n1, d r-crq pns31 vhz vvn p-acp po31 n1, cc n1.
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There is somtimes a greater reverence in us, towards our ancient inheritance towards those goods, which are devolved upon us, by succession;
There is sometimes a greater Reverence in us, towards our ancient inheritance towards those goods, which Are devolved upon us, by succession;
pc-acp vbz av dt jc n1 p-acp pno12, p-acp po12 j n1 p-acp d n2-j, r-crq vbr vvn p-acp pno12, p-acp n1;
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There is another affection expressed towards those things, which dying friends have left us, for they preserve their memories;
There is Another affection expressed towards those things, which dying Friends have left us, for they preserve their memories;
pc-acp vbz j-jn n1 vvn p-acp d n2, r-crq vvg n2 vhb vvn pno12, c-acp pns32 vvb po32 n2;
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another towards Jewells, or other Testimonies of an acceptation of our services from the Prince: but still we love those things most, which we have got with our own labour, and industrey.
Another towards Jewels, or other Testimonies of an acceptation of our services from the Prince: but still we love those things most, which we have god with our own labour, and industrey.
j-jn p-acp n2, cc j-jn n2 pp-f dt n1 pp-f po12 n2 p-acp dt n1: cc-acp av pns12 vvb d n2 av-ds, r-crq pns12 vhb vvn p-acp po12 d n1, cc n1.
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When a man comes to say with Jacob, with my staffe came I over Iordan, & now have I gotten two bands, with this staffe came I to London, with this staffe came I to Court, and now am thus and thus increased, a man loves those addisions, which his owne Industry hath made to his fortune.
When a man comes to say with Jacob, with my staff Come I over Iordan, & now have I got two bans, with this staff Come I to London, with this staff Come I to Court, and now am thus and thus increased, a man loves those addisions, which his own Industry hath made to his fortune.
c-crq dt n1 vvz pc-acp vvi p-acp np1, p-acp po11 n1 vvd pns11 p-acp np1, cc av vhb pns11 vvn crd n2, p-acp d n1 vvd pns11 p-acp np1, p-acp d n1 vvd pns11 pc-acp vvi, cc av vbm av cc av vvd, dt n1 vvz d n2, r-crq po31 d n1 vhz vvn p-acp po31 n1.
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There are some ungratefull Natures that love other men the worse, for having bound them by benefits, and good turns to them:
There Are Some ungrateful Nature's that love other men the Worse, for having bound them by benefits, and good turns to them:
pc-acp vbr d j n2 cst vvb j-jn n2 dt jc, c-acp vhg vvn pno32 p-acp n2, cc j n2 p-acp pno32:
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but that were a new ingratitude, not to be thankful to our selves, not to love those things, which we our selves have compassed.
but that were a new ingratitude, not to be thankful to our selves, not to love those things, which we our selves have compassed.
cc-acp d vbdr dt j n1, xx pc-acp vbi j p-acp po12 n2, xx pc-acp vvi d n2, r-crq pns12 po12 n2 vhb vvn.
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We have our reason to do so, in our great example, Christ Jesus, who loves us most,
We have our reason to do so, in our great Exampl, christ jesus, who loves us most,
pns12 vhb po12 n1 pc-acp vdi av, p-acp po12 j n1, np1 np1, r-crq vvz pno12 av-ds,
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as we are his purchase, as he hath bought us with his bloud; And therefore, though he hath expressed a love too, to the Angels, in their confirmation,
as we Are his purchase, as he hath bought us with his blood; And Therefore, though he hath expressed a love too, to the Angels, in their confirmation,
c-acp pns12 vbr po31 n1, c-acp pns31 vhz vvn pno12 p-acp po31 n1; cc av, cs pns31 vhz vvn dt n1 av, p-acp dt n2, p-acp po32 n1,
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yet he cannot be said to love the Angels, as he doth us, because his death hath wrought nothing upon them, which were fallen before;
yet he cannot be said to love the Angels, as he does us, Because his death hath wrought nothing upon them, which were fallen before;
av pns31 vmbx vbi vvn pc-acp vvi dt n2, c-acp pns31 vdz pno12, c-acp po31 n1 vhz vvn pix p-acp pno32, r-crq vbdr vvn a-acp;
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and for us, so he came principally to save sinners: the whole body and band of Angels, are not his purchase, as all mankind is.
and for us, so he Come principally to save Sinners: the Whole body and band of Angels, Are not his purchase, as all mankind is.
cc p-acp pno12, av pns31 vvd av-j pc-acp vvi n2: dt j-jn n1 cc n1 pp-f n2, vbr xx po31 n1, c-acp d n1 vbz.
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This affection is in worldly men too; they love their own gettings; and those shall perish.
This affection is in worldly men too; they love their own gettings; and those shall perish.
d n1 vbz p-acp j n2 av; pns32 vvb po32 d n2-vvg; cc d vmb vvi.
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They have given their pleasant things for meat, to refresh their souls: whatsoever they placed their heart upon, whatsoever they delighted in most, whatsoever they were loath to part withal, it shall perish; They have given their pleasant things for meat, to refresh their Souls: whatsoever they placed their heart upon, whatsoever they delighted in most, whatsoever they were loath to part withal, it shall perish;
pns32 vhb vvn po32 j n2 p-acp n1, pc-acp vvi po32 n2: r-crq pns32 vvd po32 n1 p-acp, r-crq pns32 vvd p-acp ds, r-crq pns32 vbdr j pc-acp vvi av, pn31 vmb vvi;
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and the measure of their love to it and the desire of it shall be the measure of Gods judgement upon it;
and the measure of their love to it and the desire of it shall be the measure of God's judgement upon it;
cc dt n1 pp-f po32 n1 p-acp pn31 cc dt n1 pp-f pn31 vmb vbi dt n1 pp-f npg1 n1 p-acp pn31;
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that which they love most, shall perish first.
that which they love most, shall perish First.
cst r-crq pns32 vvb av-ds, vmb vvi ord.
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Those riches then, those best beloved riches shall perish, and that, saith the text, by evil travail,; which is a word, that in the original signifies both Occupationem, Negotiationem, labour and Travail, Those riches then, those best Beloved riches shall perish, and that, Says the text, by evil travail,; which is a word, that in the original signifies both Occupationem, Negotiationem, labour and Travail,
d n2 av, d av-js vvn n2 vmb vvi, cc cst, vvz dt n1, p-acp j-jn n1,; r-crq vbz dt n1, cst p-acp dt n-jn vvz d fw-la, fw-la, n1 cc n1,
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and afflictionem, vexationem; affliction, and vexation: They shall perish in occupatione, then when thou art labouring, and travailing in thy calling,
and afflictionem, vexationem; affliction, and vexation: They shall perish in occupation, then when thou art labouring, and travailing in thy calling,
cc fw-la, fw-la; n1, cc n1: pns32 vmb vvi p-acp n1, av c-crq pns21 vb2r vvg, cc vvg p-acp po21 n1,
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then when thou art harkening after a purchase, and a bargain, then when thy neighbors can impute no negligence, thou wast not negligent in gathering,
then when thou art Harkening After a purchase, and a bargain, then when thy neighbours can impute no negligence, thou wast not negligent in gathering,
av c-crq pns21 vb2r vvg p-acp dt n1, cc dt n1, av c-crq po21 n2 vmb vvi dx n1, pns21 vbd2s xx j p-acp vvg,
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nay no vice to thee, thou wast not dissolute in scattering, then when thou risest early, lyest down late,
nay no vice to thee, thou wast not dissolute in scattering, then when thou risest early, liest down late,
uh-x dx n1 p-acp pno21, pns21 vbd2s xx j p-acp vvg, av c-crq pns21 vv2 av-j, vv2 a-acp av-j,
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and eatest the bread of sorrow, then shalt thou find, not onely that that prospers not, which thou goest about,
and Eatest the bred of sorrow, then shalt thou find, not only that that prospers not, which thou goest about,
cc vv2 dt n1 pp-f n1, av vm2 pns21 vvi, xx av-j d cst vvz xx, r-crq pns21 vv2 p-acp,
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3260
and pretendest to, but that that which thou haddest before, decaies, and molders away. If we consider well in what abundance God satisfied the children of Israel with Quails,
and pretendest to, but that that which thou Hadst before, decays, and moulders away. If we Consider well in what abundance God satisfied the children of Israel with Quails,
cc vv2 p-acp, cc-acp cst d r-crq pns21 vhd2 a-acp, n2, cc n2 av. cs pns12 vvb av p-acp q-crq n1 np1 vvd dt n2 pp-f np1 p-acp n2,
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and how that ended, we shall see example enough of this:
and how that ended, we shall see Exampl enough of this:
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You shall eat, saith God, not one nor two daies, nor five, nor ten, nor twenty,
You shall eat, Says God, not one nor two days, nor five, nor ten, nor twenty,
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but a whole moneth, until it come out at your nostrils, and be loathsome unto you;
but a Whole Monn, until it come out At your nostrils, and be loathsome unto you;
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here was the promise, and it was performed for the plenty, that quailes fell a daies journey round about the Camp,
Here was the promise, and it was performed for the plenty, that quails fell a days journey round about the Camp,
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and they were two cubits thick upon the earth;
and they were two cubits thick upon the earth;
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The people fell to their labour, and they arose, and gathered all that day, and all that night,
The people fell to their labour, and they arose, and gathered all that day, and all that night,
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and all the next day, saith the Text; and he that gathered least, gathered ten Gomers full;
and all the next day, Says the Text; and he that gathered least, gathered ten Gomers full;
cc d dt ord n1, vvz dt n1; cc pns31 cst vvd ds, vvd crd n2 j;
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But as the promise was performed in the plenty, so it was in the course too;
But as the promise was performed in the plenty, so it was in the course too;
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whilest the flesh was yet between theïr teeth before it was chewed, even the wrath of the Lord was kindled against the people, whilst the Flesh was yet between theïr teeth before it was chewed, even the wrath of the Lord was kindled against the people,
cs dt n1 vbds av p-acp j n2 p-acp pn31 vbds vvn, av dt n1 pp-f dt n1 vbds vvn p-acp dt n1,
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3270
and he smote them with an exceeding great plague. Even whilest your money is under your fingers, whilest it is in your purposes determined, and he smote them with an exceeding great plague. Even whilst your money is under your fingers, whilst it is in your Purposes determined,
cc pns31 vvd pno32 p-acp dt j-vvg j n1. av cs po22 n1 vbz p-acp po22 n2, cs pn31 vbz p-acp po22 n2 vvn,
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3271
and digested for such, and such a purpose, whilest you have put it in a ship in Merchandice, to win more to it;
and digested for such, and such a purpose, whilst you have put it in a ship in Merchandise, to win more to it;
cc vvn p-acp d, cc d dt n1, cs pn22 vhb vvn pn31 p-acp dt n1 p-acp n1, pc-acp vvi av-dc p-acp pn31;
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whilest you have sow'd it in the land of borrowers, to multiply, and grow upon Mortgages,
whilst you have sowed it in the land of borrowers, to multiply, and grow upon Mortgages,
cs pn22 vhb vvn pn31 p-acp dt n1 pp-f n2, pc-acp vvi, cc vvi p-acp n2,
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and usury, even when you are in the mid'st of your travail, stormes at Sea, theeves at land, enviers at court, informations at Westminster, whilest the meat is in your mouthes, shall cast the wrath of God upon your riches,
and Usury, even when you Are in the midst of your travail, storms At Sea, thieves At land, enviers At court, informations At Westminster, whilst the meat is in your mouths, shall cast the wrath of God upon your riches,
cc n1, av c-crq pn22 vbr p-acp dt n1 pp-f po22 n1, n2 p-acp n1, n2 p-acp n1, n2 p-acp n1, n2 p-acp np1, cs dt n1 vbz p-acp po22 n2, vmb vvi dt n1 pp-f np1 p-acp po22 n2,
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and they shall perish, In occupatione, then, when you travail to increase them.
and they shall perish, In occupation, then, when you travail to increase them.
cc pns32 vmb vvi, p-acp n1, av, c-crq pn22 vvb pc-acp vvi pno32.
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The Children of Israel are said in that place, onely to have wept to Moses, out of a lust,
The Children of Israel Are said in that place, only to have wept to Moses, out of a lust,
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3276
and a grief, for want of flesh. God punished not that weeping; it is a tenderness, a disposition, that God loves;
and a grief, for want of Flesh. God punished not that weeping; it is a tenderness, a disposition, that God loves;
cc dt n1, p-acp n1 pp-f n1. np1 vvd xx cst n-vvg; pn31 vbz dt n1, dt n1, cst np1 vvz;
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but a weeping for worldly things, and things not necessary to them (for Manna might have served them) a weeping for not having,
but a weeping for worldly things, and things not necessary to them (for Manna might have served them) a weeping for not having,
cc-acp dt vvg p-acp j n2, cc n2 xx j p-acp pno32 (c-acp n1 vmd vhi vvn pno32) dt vvg p-acp xx vhg,
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3278
or for loosing such things of this world, is alwaies accompanied with a murmuring;
or for losing such things of this world, is always accompanied with a murmuring;
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God shall cause thy riches to perish in thy travail, not because he denies thee riches,
God shall cause thy riches to perish in thy travail, not Because he Denies thee riches,
np1 vmb vvi po21 n2 pc-acp vvi p-acp po21 n1, xx c-acp pns31 vvz pno21 n2,
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3280
nor because he would not have thee travail, but because an inordinate love, an overstudious,
nor Because he would not have thee travail, but Because an inordinate love, an overstudious,
ccx c-acp pns31 vmd xx vhi pno21 vvi, cc-acp c-acp dt j n1, dt j,
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and an intemperate,, and overlaborious pursuite of riches, is alwaies accompanied with a diffidence, in Gods providence,
and an intemperate,, and overlaborious pursuit of riches, is always accompanied with a diffidence, in God's providence,
cc dt j,, cc j n1 pp-f n2, vbz av vvn p-acp dt n1, p-acp ng1 n1,
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3282
and a confidence in our own riches.
and a confidence in our own riches.
cc dt n1 p-acp po12 d n2.
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3283
To give the wicked a better sense of this, God proceeds often the same way, with the righteous too;
To give the wicked a better sense of this, God proceeds often the same Way, with the righteous too;
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but with the wicked, because they do with the righteous, least they should trust in their own riches.
but with the wicked, Because they do with the righteous, lest they should trust in their own riches.
cc-acp p-acp dt j, c-acp pns32 vdb p-acp dt j, cs pns32 vmd vvi p-acp po32 d n2.
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3285
We see in Iobs case, It was not onely his Sons, and daughters, who were banquetting,
We see in Jobs case, It was not only his Sons, and daughters, who were banqueting,
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3286
nor onely his asses, and sheep, and camels that were feeding, that were destroyed;
nor only his asses, and sheep, and Camels that were feeding, that were destroyed;
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but upon his Oxen, that were ploughing, upon his servants, which were doing rheir particular duties, the Sabaeans came, and destruction in their sword;
but upon his Oxen, that were ploughing, upon his Servants, which were doing rheir particular duties, the Sabaeans Come, and destruction in their sword;
cc-acp p-acp po31 n2, cst vbdr vvg, p-acp po31 n2, r-crq vbdr vdg po32 j n2, dt n2 vvd, cc n1 p-acp po32 n1;
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3288
His Oxen, and his servants perished, in occupatione, in their labour, in their travail, when they were doing that, which they should do.
His Oxen, and his Servants perished, in occupation, in their labour, in their travail, when they were doing that, which they should do.
po31 n2, cc po31 n2 vvn, p-acp n1, p-acp po32 n1, p-acp po32 n1, c-crq pns32 vbdr vdg d, r-crq pns32 vmd vdi.
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3289
And if God do thus to his children, to humble them beforehand, that they do not sacrifice to their own nets, not trust in their own industry,
And if God do thus to his children, to humble them beforehand, that they do not sacrifice to their own nets, not trust in their own industry,
cc cs np1 vdb av p-acp po31 n2, pc-acp vvi pno32 av, cst pns32 vdb xx vvi p-acp po32 d n2, xx vvi p-acp po32 d n1,
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3290
nor in their own riches, how much more vehemently shall his judgments burn upon them, whose purpose in gathering Riches, was pricipally, that they might stand of themselves, and not need God.
nor in their own riches, how much more vehemently shall his Judgments burn upon them, whose purpose in gathering Riches, was principally, that they might stand of themselves, and not need God.
ccx p-acp po32 d n2, c-crq av-d av-dc av-j vmb po31 n2 vvi p-acp pno32, rg-crq n1 p-acp vvg n2, vbds av-j, cst pns32 vmd vvi pp-f px32, cc xx vvi np1.
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There are beasts that labour not, but yet furnish us, with their wool alive, and with their flesh, when they are dead; as sheep;
There Are beasts that labour not, but yet furnish us, with their wool alive, and with their Flesh, when they Are dead; as sheep;
pc-acp vbr n2 cst vvb xx, cc-acp av vvi pno12, p-acp po32 n1 j, cc p-acp po32 n1, c-crq pns32 vbr j; c-acp n1;
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there are men, that desire riches, and though they do no other good, they are content to keep good houses,
there Are men, that desire riches, and though they do no other good, they Are content to keep good houses,
pc-acp vbr n2, cst n1 n2, cc cs pns32 vdb dx j-jn j, pns32 vbr j pc-acp vvi j n2,
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and that their Heire should do so, when they are dead;
and that their Heir should do so, when they Are dead;
cc cst po32 n1 vmd vdi av, c-crq pns32 vbr j;
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There are beasts that labour, and are meat at their death, but yield no other help in their life, and these are Oxen;
There Are beasts that labour, and Are meat At their death, but yield no other help in their life, and these Are Oxen;
pc-acp vbr n2 cst vvb, cc vbr n1 p-acp po32 n1, cc-acp vvb dx j-jn n1 p-acp po32 n1, cc d vbr n2;
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there are men that labour to be rich, and do no good with it, till their death;
there Are men that labour to be rich, and do no good with it, till their death;
pc-acp vbr n2 cst vvb pc-acp vbi j, cc vdb dx j p-acp pn31, c-acp po32 n1;
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There are beasts that onely labour, and yield nothing else in life, nor death, as horses:
There Are beasts that only labour, and yield nothing Else in life, nor death, as Horses:
pc-acp vbr n2 cst j n1, cc vvb pix av p-acp n1, ccx n1, c-acp n2:
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and there are some, that do neither, but onely prey upon others, as Lyons, and others such; we need not apply particularly;
and there Are Some, that do neither, but only prey upon Others, as Lyons, and Others such; we need not apply particularly;
cc pc-acp vbr d, cst vdb d, cc-acp av-j n1 p-acp n2-jn, c-acp n2, cc n2-jn av; pns12 vvb xx vvi av-j;
(15) sermon (DIV1)
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there are all bestial natures in rich men; and God knows how to meet with them all;
there Are all bestial nature's in rich men; and God knows how to meet with them all;
pc-acp vbr d j n2 p-acp j n2; cc np1 vvz c-crq pc-acp vvi p-acp pno32 d;
(15) sermon (DIV1)
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and much more will he punish them, which do no good, in life, nor death, nay that labor not for their riches, but surfet upon the sweat of other men,
and much more will he Punish them, which do not good, in life, nor death, nay that labour not for their riches, but surfeit upon the sweat of other men,
cc av-d av-dc vmb pns31 vvi pno32, r-crq vdb xx j, p-acp n1, ccx n1, uh-x cst n1 xx p-acp po32 n2, cc-acp n1 p-acp dt n1 pp-f j-jn n2,
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since even the riches of those, that trust in riches, shall perish in Occupatione, in the very labor,
since even the riches of those, that trust in riches, shall perish in Occupation, in the very labour,
c-acp av dt n2 pp-f d, cst vvb p-acp n2, vmb vvi p-acp n1, p-acp dt j n1,
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and in the very travail, which (if it were not done with a confidence in the riches,
and in the very travail, which (if it were not done with a confidence in the riches,
cc p-acp dt j n1, r-crq (cs pn31 vbdr xx vdn p-acp dt n1 p-acp dt n2,
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when they, are got,) were allowable, and acceptable to God.
when they, Are god,) were allowable, and acceptable to God.
c-crq pns32, vbr vvn,) vbdr j, cc j p-acp np1.
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You may have a good Embleme of such a rich man, whose riches perish in his travail,
You may have a good Emblem of such a rich man, whose riches perish in his travail,
pn22 vmb vhi dt j n1 pp-f d dt j n1, rg-crq n2 vvb p-acp po31 n1,
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if you take into your memorie, and thoughts, a Spunge that is overfilled; If you presse it down with your little finger, the water comes out of it;
if you take into your memory, and thoughts, a Sponge that is overfilled; If you press it down with your little finger, the water comes out of it;
cs pn22 vvb p-acp po22 n1, cc n2, dt n1 cst vbz vvn; cs pn22 vvb pn31 a-acp p-acp po22 j n1, dt n1 vvz av pp-f pn31;
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Nay, if you lift it up, there comes water out of it;
Nay, if you lift it up, there comes water out of it;
uh-x, cs pn22 vvb pn31 a-acp, a-acp vvz n1 av pp-f pn31;
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If you remove it out of his place, though to the right hand as well as to the left, it poures out water;
If you remove it out of his place, though to the right hand as well as to the left, it pours out water;
cs pn22 vvb pn31 av pp-f po31 n1, cs p-acp dt j-jn n1 c-acp av c-acp p-acp dt j, pn31 vvz av n1;
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Nay if it lye still quiet in his place, yet it wets the place, and drops out his moisture.
Nay if it lie still quiet in his place, yet it wets the place, and drops out his moisture.
uh-x cs pn31 vvb av j-jn p-acp po31 n1, av pn31 vvz dt n1, cc n2 av po31 n1.
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Such is an overfull, and spungy covetous person: he must pour out, as well as he hath suck't in;
Such is an overfull, and spongy covetous person: he must pour out, as well as he hath sucked in;
d vbz dt j, cc j j n1: pns31 vmb vvi av, c-acp av c-acp pns31 vhz vvd p-acp;
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if the least weight of disgrace, or danger lye upon him, he bleeds out his money;
if the least weight of disgrace, or danger lie upon him, he bleeds out his money;
cs dt ds n1 pp-f n1, cc n1 vvi p-acp pno31, pns31 vvz av po31 n1;
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Nay, if he be raised up, if he be prefer'd, he hath no way to it,
Nay, if he be raised up, if he be preferred, he hath no Way to it,
uh-x, cs pns31 vbb vvn a-acp, cs pns31 vbb vvn, pns31 vhz dx n1 p-acp pn31,
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but by money, and he shall be rais'd, whether he will or no, for it.
but by money, and he shall be raised, whither he will or no, for it.
cc-acp p-acp n1, cc pns31 vmb vbi vvn, cs pns31 vmb cc uh-dx, c-acp pn31.
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If he be stirr'd from one place to another, if he be suffered to settle where he is,
If he be stirred from one place to Another, if he be suffered to settle where he is,
cs pns31 vbb vvn p-acp crd n1 p-acp j-jn, cs pns31 vbb vvn pc-acp vvi c-crq pns31 vbz,
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and would be, still these two incommodities lye upon him;
and would be, still these two incommodities lie upon him;
cc vmd vbi, av d crd n2 vvb p-acp pno31;
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that he is loathest to part with his money, of any thing, and yet he can do nothing without it.
that he is loathest to part with his money, of any thing, and yet he can do nothing without it.
cst pns31 vbz vv2 p-acp n1 p-acp po31 n1, pp-f d n1, cc av pns31 vmb vdi pix p-acp pn31.
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He labours for riches, and still he is but a bagg, for other men:
He labours for riches, and still he is but a bag, for other men:
pns31 vvz p-acp n2, cc av pns31 vbz p-acp dt n1, p-acp j-jn n2:
(15) sermon (DIV1)
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Pereunt in occupatione, as fast as he gather by labour, God raises some occasion of drawing them from him again, It is not then with Riches in a family,Pereunt in occupation, as fast as he gather by labour, God raises Some occasion of drawing them from him again, It is not then with Riches in a family,
fw-la p-acp n1, c-acp av-j c-acp pns31 vvb p-acp n1, np1 vvz d n1 pp-f vvg pno32 p-acp pno31 av, pn31 vbz xx av p-acp n2 p-acp dt n1,
(15) sermon (DIV1)
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as it is with a nail in a wall, that the hard beating of it in, makes it the faster.
as it is with a nail in a wall, that the hard beating of it in, makes it the faster.
c-acp pn31 vbz p-acp dt n1 p-acp dt n1, cst dt j n-vvg pp-f pn31 p-acp, vvz pn31 dt av-jc.
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It is not the hard and laborious getting of money, the fixing of that in a strong wall, the laying it upon lands,
It is not the hard and laborious getting of money, the fixing of that in a strong wall, the laying it upon Lands,
pn31 vbz xx dt j cc j n-vvg pp-f n1, dt vvg pp-f d p-acp dt j n1, dt vvg pn31 p-acp n2,
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and such things as are vulgarly distinguished from moveables, (as though the world, and we were not moveables) nor the beating that nail hard, the binding it with Entailes, of Iron,
and such things as Are vulgarly distinguished from movables, (as though the world, and we were not movables) nor the beating that nail hard, the binding it with Entails, of Iron,
cc d n2 c-acp vbr av-j vvn p-acp n2, (c-acp cs dt n1, cc pns12 vbdr xx n2) ccx av vvg d n1 av-j, dt vvg pn31 p-acp vvz, pp-f n1,
(15) sermon (DIV1)
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and Adamant, and perpetuities of eternity, that makes riches permanent, and sure;
and Adamant, and perpetuities of eternity, that makes riches permanent, and sure;
cc n1, cc n2 pp-f n1, cst vvz n2 j, cc j;
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but it is the good purpose in the getting, and the good use in the having.
but it is the good purpose in the getting, and the good use in the having.
p-acp pn31 vbz dt j n1 p-acp dt n-vvg, cc dt j n1 p-acp dt vhg.
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And this good use is not, when thou makest good use of thy Money, but when the Common-wealth, where God hath given thee thy station, makes use of it:
And this good use is not, when thou Makest good use of thy Money, but when the Commonwealth, where God hath given thee thy station, makes use of it:
cc d j n1 vbz xx, c-crq pns21 vv2 j n1 pp-f po21 n1, cc-acp c-crq dt n1, c-crq np1 vhz vvn pno21 po21 n1, vvz n1 pp-f pn31:
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The Common-wealth must suck upon it, by trade, not it upon the Common-wealth, by usury. Nurses that give such to children, maintaint hemselves by it too; but both must be done;
The Commonwealth must suck upon it, by trade, not it upon the Commonwealth, by Usury. Nurses that give such to children, maintaint hemselves by it too; but both must be done;
dt n1 vmb vvi p-acp pn31, p-acp n1, xx pn31 p-acp dt n1, p-acp n1. np1 cst vvb d p-acp n2, j n2 p-acp pn31 av; cc-acp d vmb vbi vdn;
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thou must be enriched so, by thy money, as that the state be not impoverished. This is the good use in having it;
thou must be enriched so, by thy money, as that the state be not impoverished. This is the good use in having it;
pns21 vmb vbi vvn av, p-acp po21 n1, c-acp cst dt n1 vbb xx vvd. d vbz dt j n1 p-acp vhg pn31;
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and the good purpose in getting it, is, that God may be glorified in it; some errours in using of Riches, are not so dangerous;
and the good purpose in getting it, is, that God may be glorified in it; Some errors in using of Riches, Are not so dangerous;
cc dt j n1 p-acp vvg pn31, vbz, cst np1 vmb vbi vvn p-acp pn31; d n2 p-acp vvg pp-f n2, vbr xx av j;
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for some imploying of them in excesses, and superfluities, this is a rust, without, it will be fill'd of with good counsel,
for Some employing of them in Excesses, and superfluities, this is a rust, without, it will be filled of with good counsel,
p-acp d vvg pp-f pno32 p-acp n2, cc n2, d vbz dt n1, p-acp, pn31 vmb vbi vvn pp-f p-acp j n1,
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or it will be worn of in time; in time we come to see the vanity of it:
or it will be worn of in time; in time we come to see the vanity of it:
cc pn31 vmb vbi vvn pp-f p-acp n1; p-acp n1 pns12 vvb pc-acp vvi dt n1 pp-f pn31:
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and when we leave looking at other mens cloaths, or thinking them the better men for their cloaths,
and when we leave looking At other men's clothes, or thinking them the better men for their clothes,
cc c-crq pns12 vvb vvg p-acp j-jn ng2 n2, cc vvg pno32 dt jc n2 p-acp po32 n2,
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why should we think, that others like us the better for our cloaths; those desires will decay in us.
why should we think, that Others like us the better for our clothes; those Desires will decay in us.
q-crq vmd pns12 vvi, cst n2-jn vvb pno12 dt jc p-acp po12 n2; d n2 vmb vvi p-acp pno12.
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But an ill purpose in getting of them, that we might stand of our selves,
But an ill purpose in getting of them, that we might stand of our selves,
p-acp dt j-jn n1 p-acp vvg pp-f pno32, cst pns12 vmd vvi pp-f po12 n2,
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and rely upon our Riches, this is a rust, a cancer at the heart, and is incurable.
and rely upon our Riches, this is a rust, a cancer At the heart, and is incurable.
cc vvi p-acp po12 n2, d vbz dt n1, dt n1 p-acp dt n1, cc vbz j.
(15) sermon (DIV1)
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3332
And therefore, if as the course, and progress of money hath been in the world from the beginning. (The observation is St. Augustins, but it is obvious to every man acquainted with history.) That first the world used Iron money,
And Therefore, if as the course, and progress of money hath been in the world from the beginning. (The observation is Saint Augustins, but it is obvious to every man acquainted with history.) That First the world used Iron money,
cc av, cs p-acp dt n1, cc n1 pp-f n1 vhz vbn p-acp dt n1 p-acp dt n1. (dt n1 vbz n1 npg1, p-acp pn31 vbz j p-acp d n1 vvn p-acp n1.) cst ord dt n1 vvd n1 n1,
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and then Silver money, and last of all, Gold;
and then Silver money, and last of all, Gold;
cc av n1 n1, cc ord pp-f d, n1;
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3334
If thy first purpose in getting, have been for Iron, (that thou have intended thy money to be thy strength,
If thy First purpose in getting, have been for Iron, (that thou have intended thy money to be thy strength,
cs po21 ord n1 p-acp vvg, vhb vbn p-acp n1, (cst pns21 vhb vvn po21 n1 pc-acp vbi po21 n1,
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3335
and defence in all calamities.) And then for silver (to provide thee abundance,
and defence in all calamities.) And then for silver (to provide thee abundance,
cc n1 p-acp d n2.) cc av p-acp n1 (pc-acp vvi pno21 n1,
(15) sermon (DIV1)
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and ornaments, and excesses.) And then for gold, to hord, and treasure up in a little room.
and Ornament, and Excesses.) And then for gold, to hoard, and treasure up in a little room.
cc n2, cc n2.) cc av p-acp n1, p-acp n1, cc n1 a-acp p-acp dt j n1.
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3337
Thesaurisasti iram. Thou hast treasured up the anger of God, against the day of anger. Go the same way still; Thesaurisasti iram. Thou hast treasured up the anger of God, against the day of anger. Go the same Way still;
fw-la fw-la. pns21 vh2 vvn a-acp dt n1 pp-f np1, p-acp dt n1 pp-f n1. vvb dt d n1 av;
(15) sermon (DIV1)
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account Riches Iron, (naturally apt to receive those rusts which we spoke of, in getting,
account Riches Iron, (naturally apt to receive those rusts which we spoke of, in getting,
vvb n2 n1, (av-j j pc-acp vvi d vvz r-crq pns12 vvd pp-f, p-acp vvg,
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and using) account them silver, (naturally intended to provide thee of things necessary) but at last come to account them gold, naturally disposed to make thee a treasure in heaven, in the right use of them.
and using) account them silver, (naturally intended to provide thee of things necessary) but At last come to account them gold, naturally disposed to make thee a treasure in heaven, in the right use of them.
cc vvg) vvb pno32 n1, (av-j vvn pc-acp vvi pno21 pp-f n2 j) cc-acp p-acp ord vvn pc-acp vvi pno32 n1, av-j vvn pc-acp vvi pno21 dt n1 p-acp n1, p-acp dt j-jn n1 pp-f pno32.
(15) sermon (DIV1)
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This is the true value of them; and except thou value them thus, Nisi Dominus edificaverit insi Dominius custodierit.
This is the true valve of them; and except thou valve them thus, Nisi Dominus edificaverit insi Dominius custodierit.
d vbz dt j n1 pp-f pno32; cc c-acp pns21 vvb pno32 av, fw-la fw-la fw-la fw-fr np1 n1.
(15) sermon (DIV1)
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3341
Except the Lord build, except the Lord watch, the house, and city perish; Except the Lord built, except the Lord watch, the house, and City perish;
c-acp dt n1 vvi, c-acp dt n1 n1, dt n1, cc n1 vvi;
(15) sermon (DIV1)
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3342
so except the Lord and his glory, be in thy travail, it is not said thou shalt not get by thy travail.
so except the Lord and his glory, be in thy travail, it is not said thou shalt not get by thy travail.
av c-acp dt n1 cc po31 n1, vbb p-acp po21 n1, pn31 vbz xx vvd pns21 vm2 xx vvi p-acp po21 n1.
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3343
Sed pereunt in occupatione. Even in the mid'st of thy travail, that which thou gettest, shall perish.
Said pereunt in occupation. Even in the midst of thy travail, that which thou gettest, shall perish.
j-vvn fw-la p-acp n1. av-j p-acp dt n1 pp-f po21 n1, cst r-crq pns21 vv2, vmb vvi.
(15) sermon (DIV1)
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3344
And then that which makes this loss the more insupportable is, (as we noted the words to signifie too) pereunt in afflictione, they shall perish then,
And then that which makes this loss the more insupportable is, (as we noted the words to signify too) pereunt in affliction, they shall perish then,
cc av cst r-crq vvz d n1 dt av-dc j vbz, (c-acp pns12 vvd dt n2 pc-acp vvi av) fw-la p-acp n1, pns32 vmb vvi av,
(15) sermon (DIV1)
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3345
when thou art in affliction, and shouldst have most use of them, most benefit by them, most content in them.
when thou art in affliction, and Shouldst have most use of them, most benefit by them, most content in them.
c-crq pns21 vb2r p-acp n1, cc vmd2 vhi ds n1 pp-f pno32, ds n1 p-acp pno32, av-ds j p-acp pno32.
(15) sermon (DIV1)
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3346
If the disfavour of great persons lye heavy upon me abroad, mihi plaudo domi, I may have health,
If the disfavour of great Persons lie heavy upon me abroad, mihi plaudo At Home, I may have health,
cs dt n1 pp-f j n2 vvb j p-acp pno11 av, fw-la fw-la fw-la, pns11 vmb vhi n1,
(15) sermon (DIV1)
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3347
and wealth, and I can enjoy those at home, and make my self happy in them;
and wealth, and I can enjoy those At home, and make my self happy in them;
cc n1, cc pns11 vmb vvi d p-acp n1-an, cc vvb po11 n1 j p-acp pno32;
(15) sermon (DIV1)
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3348
if I have not all that, but that sickness lye heavy upon me, yet gold is cordial:
if I have not all that, but that sickness lie heavy upon me, yet gold is cordial:
cs pns11 vhb xx d d, cc-acp cst n1 vvi j p-acp pno11, av n1 vbz j:
(15) sermon (DIV1)
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3349
that can provide all helps, that may be had, for my recovery, and it gives me that comfort to my mind, •hat I shall lack no attendance, no means of reparation.
that can provide all helps, that may be had, for my recovery, and it gives me that Comfort to my mind, •hat I shall lack no attendance, no means of reparation.
cst vmb vvi d n2, cst vmb vbi vhn, p-acp po11 n1, cc pn31 vvz pno11 d n1 p-acp po11 n1, av pns11 vmb vvi dx n1, dx n2 pp-f n1.
(15) sermon (DIV1)
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3350
But if I suffer, under the judgement of the Law, under the anger of the Prince, under the vehemency of sickness,
But if I suffer, under the judgement of the Law, under the anger of the Prince, under the vehemency of sickness,
p-acp cs pns11 vvb, p-acp dt n1 pp-f dt n1, p-acp dt n1 pp-f dt n1, p-acp dt n1 pp-f n1,
(15) sermon (DIV1)
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3351
and then hear, that I am begged for, some offence, hear of fines, and confiscations,
and then hear, that I am begged for, Some offence, hear of fines, and confiscations,
cc av vvb, cst pns11 vbm vvn p-acp, d n1, vvb pp-f n2, cc n2,
(15) sermon (DIV1)
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3352
and extents, hear of tempests and ship-wracks, hear of Mens breaking, in whose hands my estate was, This is the wrath of Gods anger, in this signifigation o• the word, percunt in afflictione. Those riches perish then,
and extents, hear of tempests and Shipwrecks, hear of Men's breaking, in whose hands my estate was, This is the wrath of God's anger, in this signifigation o• the word, percunt in affliction. Those riches perish then,
cc n2, vvb pp-f n2 cc n2, vvb pp-f ng2 n-vvg, p-acp rg-crq n2 po11 n1 vbds, d vbz dt n1 pp-f npg1 n1, p-acp d n1 n1 dt n1, fw-la p-acp n1. d n2 vvb av,
(15) sermon (DIV1)
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when nothing, but they, could be of use to thee.
when nothing, but they, could be of use to thee.
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And all this hath one step lower yet, They perish in evill Travail, and in evil affliction. And all this hath one step lower yet, They perish in evil Travail, and in evil affliction.
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Now travail, did not begin in that curse, In Sudore vultus; for Adam was appointed to dress paradise, and to keep paradise before; and that implied a travail.
Now travail, did not begin in that curse, In Sudore vultus; for Adam was appointed to dress paradise, and to keep paradise before; and that implied a travail.
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But then became his travail to be evil travail, when seeing that he could not get bread without travail;
But then became his travail to be evil travail, when seeing that he could not get bred without travail;
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still that refreshed to him the guiltiness of that sin, which had dejected him, to that misery.
still that refreshed to him the guiltiness of that since, which had dejected him, to that misery.
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Then doth the rich Man see, That his riches perish by evil travail, when he calls himselfe to account,
Then does the rich Man see, That his riches perish by evil travail, when he calls himself to account,
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and findes that he trusted wholly to his own travail, and not to the blessings of God.
and finds that he trusted wholly to his own travail, and not to the blessings of God.
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So also every affliction is not evil: it is rather evil to have none; if ye be without correction, you are bastards, and not sons.
So also every affliction is not evil: it is rather evil to have none; if you be without correction, you Are bastards, and not Sons.
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Gods own and onely essential Son, Christ Jesus, suffered most;
God's own and only essential Son, christ jesus, suffered most;
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and his adopted sons, must fulfill his sufferings in their flesh, we are born Gods sons,
and his adopted Sons, must fulfil his sufferings in their Flesh, we Are born God's Sons,
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and heirs, in his purpose at first;
and Heirs, in his purpose At First;
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and we are declared to be so, in our second birth of Baptisme, but yet we are not come to years, not come to a tryal,
and we Are declared to be so, in our second birth of Baptism, but yet we Are not come to Years, not come to a trial,
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how we can govern our selves, till we suffer afflictions, but then doth this affliction become evil,
how we can govern our selves, till we suffer afflictions, but then does this affliction become evil,
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when that which God intended for physick, we turn into poyson:
when that which God intended for physic, we turn into poison:
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when God hearkens after this affliction, to hear what voice it produces, and when he looks for repentance, he hears a murmuring,
when God hearkens After this affliction, to hear what voice it produces, and when he looks for Repentance, he hears a murmuring,
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and repining, when he bends down his ear, for a Tibi peccavi, he hears a Quare non mortuus? Why dyed I not in my birth? When he hearkens after:
and repining, when he bends down his ear, for a Tibi peccavi, he hears a Quare non Mortuus? Why died I not in my birth? When he hearkens After:
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a domine ne statuas, Lord lay not this sin to their charge, a prayer for our persecutors, he hears a Redde eis vicem, Give them a recompence O Lord, according to their work, Give them a sorrow of heart, thy curse to them;a domine ne statuas, Lord lay not this since to their charge, a prayer for our persecutors, he hears a Red eis vicem, Give them a recompense Oh Lord, according to their work, Give them a sorrow of heart, thy curse to them;
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as it is there,) (though there, not by way of murmuring, but by way of foresight,
as it is there,) (though there, not by Way of murmuring, but by Way of foresight,
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and Prophesie, that God would do so.) But to end this part, then when the Rich man can make no good use of his affliction,
and Prophesy, that God would do so.) But to end this part, then when the Rich man can make no good use of his affliction,
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when he finds, Nullam ansam, no handle in it, to take hold of God by,
when he finds, Nullam ansam, no handle in it, to take hold of God by,
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when he can find no comfort in the next world, he shall loose all here too.
when he can find no Comfort in the next world, he shall lose all Here too.
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And his Riches, Those Riches, which his labour hath made dear unto him, shall not onely be taken from him,
And his Riches, Those Riches, which his labour hath made dear unto him, shall not only be taken from him,
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and he put to his recovery, but they shall perish, and they shall perish in the midd'st of those labours, which are evil,
and he put to his recovery, but they shall perish, and they shall perish in the midst of those labours, which Are evil,
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and eat him up, and macerate him. And they shall perish in these afflictions which are evil too, which shall not work, nor conduce to his good.
and eat him up, and macerate him. And they shall perish in these afflictions which Are evil too, which shall not work, nor conduce to his good.
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We come now to the second part: which respects more the future; He begotteth a Son; first that may seem to give him some ease; every body desires it.
We come now to the second part: which respects more the future; He begotteth a Son; First that may seem to give him Some ease; every body Desires it.
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And secondly, It may seem to give him some excuse of his gathering, because having children, he was bound to provide for them.
And secondly, It may seem to give him Some excuse of his gathering, Because having children, he was bound to provide for them.
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But such is Gods indignation for the getting of Riches with a confidence in them, that he looses all, all comfort in his Son, all excuse in himself,
But such is God's Indignation for the getting of Riches with a confidence in them, that he looses all, all Comfort in his Son, all excuse in himself,
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for in the hands of his Son shall be nothing.
for in the hands of his Son shall be nothing.
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First then, for the having of children, and the testimony of Gods love in that blessing, this diminishes Nothing, the honour due to the first chastity, the chastity of virginity.
First then, for the having of children, and the testimony of God's love in that blessing, this diminishes Nothing, the honour due to the First chastity, the chastity of virginity.
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There is a chastity in Marriage: But the chastity of virginity, is the proper, and principal chastity.
There is a chastity in Marriage: But the chastity of virginity, is the proper, and principal chastity.
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Barcenus, amongst the Iews was an ignominious thing; but it was considered onely in them which did marry, and were barren:Barcenus, among the Iews was an ignominious thing; but it was considered only in them which did marry, and were barren:
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God hath given us Marriage for Physick; but it is an unwholsom wantonness to take Physick before we need it:
God hath given us Marriage for Physic; but it is an unwholesome wantonness to take Physic before we need it:
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Marriage, In Gods institution at first, had but two ends;
Marriage, In God's Institution At First, had but two ends;
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In prolem, and in adjutorium; After man was fallen sick, then another was added, In remedium. Marriage is properly according to Gods institution, when all these concurr:In Prolem, and in Adjutorium; After man was fallen sick, then Another was added, In remedium. Marriage is properly according to God's Institution, when all these concur:
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where none do it is scarce a Marriage.
where none do it is scarce a Marriage.
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When we have taken the Physick, yet we are not come to the state of strength,
When we have taken the Physic, yet we Are not come to the state of strength,
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and health, which is intended in Marriage, till we have Children to be the staff of our age;
and health, which is intended in Marriage, till we have Children to be the staff of our age;
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Behold Children are the inheritance of the Lord, and the fruit of the womb his reward; He gives Marriage for Physick;
Behold Children Are the inheritance of the Lord, and the fruit of the womb his reward; He gives Marriage for Physic;
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but Children are a reall blessing, in it self, and reserved to him.
but Children Are a real blessing, in it self, and reserved to him.
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And therefore, when God hath given us that use of Marriage, (we are married) he is at an end of his Physick;
And Therefore, when God hath given us that use of Marriage, (we Are married) he is At an end of his Physic;
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he doth not appoint us to take Physick again for children: he does not forbid us to take phisick, to preserve our bodyes in a good, and healthy costitution;
he does not appoint us to take Physic again for children: he does not forbid us to take physic, to preserve our bodies in a good, and healthy costitution;
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but drugs, and broths, and baths, purposely for children, come not out of his shop; they are not his ingredien•s.
but drugs, and broths, and baths, purposely for children, come not out of his shop; they Are not his ingredien•s.
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It is his own work, the gift of children:
It is his own work, the gift of children:
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And therefore when Rachel came to say to Jacob; Give me children, or else I die, Jacobs anger was kindled against her, Anne ego pro Deo: Am I a God to do this.
And Therefore when Rachel Come to say to Jacob; Give me children, or Else I die, Jacobs anger was kindled against her, Anne ego Pro God: Am I a God to do this.
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And therefore it is not inconveniently noted, that as the first man Cain, was called Acquisitus a domino, he was possessed from the Lord;
And Therefore it is not inconveniently noted, that as the First man Cain, was called Acquisitus a domino, he was possessed from the Lord;
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so after, so very many names in the Scriptures, held that way of testifying the guift to come from God, that as Samuel, wich is, postulatus a deo, so all the names that have that termination, El, have such a signification in them;
so After, so very many names in the Scriptures, held that Way of testifying the gift to come from God, that as Samuel, which is, postulatus a God, so all the names that have that termination, El, have such a signification in them;
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And so in the declining of the Jews state, Matheus, is Domini Dei, and Johanes, is gratia Dei; and in the beginning of the Christian Church, every where they abounded with, Deo date, Deus dedit, & quod vult Deus, and such names,
And so in the declining of the jews state, Matheus, is Domini Dei, and Johanes, is Gratia Dei; and in the beginning of the Christian Church, every where they abounded with, God date, Deus dedit, & quod vult Deus, and such names,
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as were acknowledgments, that children were the immediate gift of God.
as were acknowledgments, that children were the immediate gift of God.
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And therefore when God said to Abraham; I will be thine exceeding great reward, and Abraham said, O Lord God what wilt thou give me, seeing I am childlesse? God comes to particulars with him first in that, that he would give him children: And Therefore when God said to Abraham; I will be thine exceeding great reward, and Abraham said, Oh Lord God what wilt thou give me, seeing I am childless? God comes to particulars with him First in that, that he would give him children:
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And therefore, as to all men, so to this rich man;
And Therefore, as to all men, so to this rich man;
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in our text, it may be naturally admitted for a comfort, that he had a Son.
in our text, it may be naturally admitted for a Comfort, that he had a Son.
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Now as it was a just comfort, to have children, so it was a just excuse, a just encouragement to provide for them;
Now as it was a just Comfort, to have children, so it was a just excuse, a just encouragement to provide for them;
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If there be any that provideth not for his own, he denieth the faith; (that is, in his actions,
If there be any that Provideth not for his own, he Denieth the faith; (that is, in his actions,
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and works of faith,) and he is worse then an Infidel; for Infidels do provide for their own.
and works of faith,) and he is Worse then an Infidel; for Infidels do provide for their own.
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Christianismi famam negligit, he betraies the honour, and dignity of the Christian Religion; Christianism famam negligit, he betrays the honour, and dignity of the Christian Religion;
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if he neglect his children, and he hath opened a large gate of Scandal to the Gentils.
if he neglect his children, and he hath opened a large gate of Scandal to the Gentiles.
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And therefore saith St. Augustin, quicunque vult: Whosoever will disinherit his Sons, though it be upon pretext of doing good service, by building,
And Therefore Says Saint Augustin, quicunque vult: Whosoever will disinherit his Sons, though it be upon pretext of doing good service, by building,
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or endowing a Church, or making the Church his heir. Quaerat alterum qui suscipiat, non Augustinum Immo, deo propitio, neminem inveniet:
or endowing a Church, or making the Church his heir. Quaerat alterum qui suscipiat, non Augustinum Immo, God propitio, neminem inveniet:
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Let him find another that will accept his offer; for Augustin will not; nor, by Gods grace any other.
Let him find Another that will accept his offer; for Augustin will not; nor, by God's grace any other.
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The tye, the obligation of providing for our Children, binds us strictly; for it is, secunda, post Deum faederatio; The tie, the obligation of providing for our Children, binds us strictly; for it is, Secunda, post God faederatio;
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next to the band of Religion, next to our service to God, our first duty is to provide for them.
next to the band of Religion, next to our service to God, our First duty is to provide for them.
ord p-acp dt n1 pp-f n1, ord pc-acp po12 n1 p-acp np1, po12 ord n1 vbz pc-acp vvi p-acp pno32.
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But yet, Dic obsecro, cum liberos a Deo petiisti; But yet, Die Obsecro, cum Liberos a God petiisti;
cc-acp av, fw-la fw-la, fw-la fw-la dt fw-la fw-la;
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when thou did'st pray to God to give thee Children, did'st thou add this clause to thy prayer, Da liberos, give me Children, that I may thereby have an excuse, of my covetousness, of my breach of thy Commandement, of my prophaning thy Sabaths, of my usu•y, of my perjury;
when thou didst pray to God to give thee Children, didst thou add this clause to thy prayer, Dam Liberos, give me Children, that I may thereby have an excuse, of my covetousness, of my breach of thy Commandment, of my profaning thy Sabaths, of my usu•y, of my perjury;
c-crq pns21 vdd2 vvi p-acp np1 pc-acp vvi pno21 n2, vdd2 pns21 vvi d n1 p-acp po21 n1, n1 fw-la, vvb pno11 n2, cst pns11 vmb av vhi dt n1, pp-f po11 n1, pp-f po11 n1 pp-f po21 n1, pp-f po11 vvg po21 n2, pp-f po11 n1, pp-f po11 n1;
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was this in thy prayer, saith he.
was this in thy prayer, Says he.
vbds d p-acp po21 n1, vvz pns31.
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If it were, the Childe shall surely dye, as Nathan said to David: God will panish thee, in taking those children from thee, •hich were the colours of thy sin:
If it were, the Child shall surely die, as Nathan said to David: God will panish thee, in taking those children from thee, •hich were the colours of thy since:
cs pn31 vbdr, dt n1 vmb av-j vvi, c-acp np1 vvd p-acp np1: np1 vmb vvi pno21, p-acp vvg d n2 p-acp pno21, j vbdr dt n2 pp-f po21 n1:
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The children of the ungodly, shall not obtain many branches; not extend to many generations; If they do, if his children be in great number, the sword shall destroy them; The children of the ungodly, shall not obtain many branches; not extend to many generations; If they do, if his children be in great number, the sword shall destroy them;
dt n2 pp-f dt j, vmb xx vvi d n2; xx vvb p-acp d n2; cs pns32 vdb, cs po31 n2 vbb p-acp j n1, dt n1 vmb vvi pno32;
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His remnant shall be buried in death, and his widows shall not weep.
His remnant shall be buried in death, and his Widows shall not weep.
po31 n1 vmb vbi vvn p-acp n1, cc po31 n2 vmb xx vvi.
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Howsoever, as the words of the text stand, the Holy Ghost hath left us at our liberty, to observe one degree of misery more in this corrupt man.
Howsoever, as the words of the text stand, the Holy Ghost hath left us At our liberty, to observe one degree of misery more in this corrupt man.
c-acp, c-acp dt n2 pp-f dt n1 vvb, dt j n1 vhz vvn pno12 p-acp po12 n1, pc-acp vvi crd n1 pp-f n1 av-dc p-acp d j n1.
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That he is said, to have begot his Son, after those Riches are perished. He had a discomfort in evil travail, and in evil affliction before;
That he is said, to have begotten his Son, After those Riches Are perished. He had a discomfort in evil travail, and in evil affliction before;
cst pns31 vbz vvn, pc-acp vhi vvn po31 n1, p-acp d n2 vbr vvn. pns31 vhd dt n1 p-acp j-jn n1, cc p-acp j-jn n1 a-acp;
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he hath another now, that when all is gone, then he hath children, the foresight of whose misery must needs be a continual affliction unto him.
he hath Another now, that when all is gone, then he hath children, the foresight of whose misery must needs be a continual affliction unto him.
pns31 vhz j-jn av, cst c-crq d vbz vvn, cs pns31 vhz n2, dt n1 pp-f rg-crq n1 vmb av vbi dt j n1 p-acp pno31.
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For St. Augustin reports it, not as a leading Case, likely to be followed, but as a singular Case, likely to stand alone; For Saint Augustin reports it, not as a leading Case, likely to be followed, but as a singular Case, likely to stand alone;
p-acp n1 np1 vvz pn31, xx p-acp dt j-vvg n1, j pc-acp vbi vvn, cc-acp c-acp dt j n1, j pc-acp vvi av-j;
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that when a rich man, who had no childe, nor hope of any, had given his Estate to Auretius Bishop of Carthage, and after, beyond all expectation came to have children, that good Bishop unconstrained by any law,
that when a rich man, who had no child, nor hope of any, had given his Estate to Auretius Bishop of Carthage, and After, beyond all expectation Come to have children, that good Bishop unconstrained by any law,
cst c-crq dt j n1, r-crq vhd dx n1, ccx n1 pp-f d, vhd vvn po31 n1 p-acp np1 n1 pp-f np1, cc a-acp, p-acp d n1 vvd pc-acp vhi n2, cst j n1 j p-acp d n1,
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or intent in the donor, gave him back his Estate again.
or intent in the donor, gave him back his Estate again.
cc n1 p-acp dt n1, vvd pno31 av po31 n1 av.
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3426
God, when he will punish ill getting, will take to himself that which was rob'd from him,
God, when he will Punish ill getting, will take to himself that which was robbed from him,
np1, c-crq pns31 vmb vvi av-jn vvg, vmb vvi p-acp px31 cst r-crq vbds vvn p-acp pno31,
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and then, if he give Children, he will not be bound to restitution.
and then, if he give Children, he will not be bound to restitution.
cc av, cs pns31 vvb n2, pns31 vmb xx vbi vvn p-acp n1.
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But if this rich man have his riches, and his Son together, the Son may have come from God,
But if this rich man have his riches, and his Son together, the Son may have come from God,
cc-acp cs d j n1 vhb po31 n2, cc po31 n1 av, dt n1 vmb vhi vvn p-acp np1,
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3429
and the riches from the devil, and God will not joyn them together.
and the riches from the Devil, and God will not join them together.
cc dt n2 p-acp dt n1, cc np1 vmb xx vvi pno32 av.
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Howsoever, he may in his mercy provide for the son otherwise, yet he will not make him heir of his fathers estate.
Howsoever, he may in his mercy provide for the son otherwise, yet he will not make him heir of his Father's estate.
c-acp, pns31 vmb p-acp po31 n1 vvi p-acp dt n1 av, av pns31 vmb xx vvi pno31 n1 pp-f po31 ng1 n1.
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The substance of the ungodly shall be dryed up like a river; and they shall make a sound like a thunder, in rain.
The substance of the ungodly shall be dried up like a river; and they shall make a found like a thunder, in rain.
dt n1 pp-f dt j vmb vbi vvn a-acp av-j dt n1; cc pns32 vmb vvi dt n1 av-j dt n1, p-acp n1.
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3432
It shall perish, and it shall be in Parabolam, it shall be the wonder, and the discourse of the time.
It shall perish, and it shall be in Parabolam, it shall be the wonder, and the discourse of the time.
pn31 vmb vvi, cc pn31 vmb vbi p-acp np1, pn31 vmb vbi dt n1, cc dt n1 pp-f dt n1.
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3433
If they be not wasted in his own time, yet he shall be an ill, but a true prophet upon himself;
If they be not wasted in his own time, yet he shall be an ill, but a true Prophet upon himself;
cs pns32 vbb xx vvn p-acp po31 d n1, av pns31 vmb vbi dt n-jn, cc-acp dt j n1 p-acp px31;
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3434
he shall have impressions, and sensible apprehensions of a future wast, as soon, as he is gone:
he shall have impressions, and sensible apprehensions of a future waste, as soon, as he is gone:
pns31 vmb vhi n2, cc j n2 pp-f dt j-jn n1, c-acp av, c-acp pns31 vbz vvn:
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3435
he shall hear, or he shall whisper to himself that voice: O fool, This night they will fetch away thy soul;
he shall hear, or he shall whisper to himself that voice: Oh fool, This night they will fetch away thy soul;
pns31 vmb vvi, cc pns31 vmb vvi p-acp px31 d n1: uh n1, d n1 pns32 vmb vvi av po21 n1;
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3436
he must go under the imputation of a fool, where the wisdome of this generation, (which was all the wisdome he had, ) will do him no good;
he must go under the imputation of a fool, where the Wisdom of this generation, (which was all the Wisdom he had,) will do him no good;
pns31 vmb vvi p-acp dt n1 pp-f dt n1, c-crq dt n1 pp-f d n1, (r-crq vbds d dt n1 pns31 vhd,) vmb vdi pno31 dx j;
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3437
he must go like a fool. His soul must be fetch'd away; he hath not his, In manus tuas, his willing surrender of his soul ready;
he must go like a fool. His soul must be fetched away; he hath not his, In manus tuas, his willing surrender of his soul ready;
pns31 vmb vvi av-j dt n1. po31 n1 vmb vbi vvd av; pns31 vhz xx po31, p-acp fw-la fw-la, po31 j n1 pp-f po31 n1 j;
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3438
It must be fetch'd in the night of ignorance, when he knows not his own spiritual state;
It must be fetched in the night of ignorance, when he knows not his own spiritual state;
pn31 vmb vbi vvd p-acp dt n1 pp-f n1, c-crq pns31 vvz xx po31 d j n1;
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3439
It must be fetch'd in the night of darkness, in the night of solitude, no sence of the assistance of the communion of Saints in the Triumphant, nor in the Militant Church;
It must be fetched in the night of darkness, in the night of solitude, no sense of the assistance of the communion of Saints in the Triumphant, nor in the Militant Church;
pn31 vmb vbi vvd p-acp dt n1 pp-f n1, p-acp dt n1 pp-f n1, dx n1 pp-f dt n1 pp-f dt n1 pp-f n2 p-acp dt j, ccx p-acp dt j n1;
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in the night of disconsolatenes; no comfort in that sea.
in the night of disconsolatenes; no Comfort in that sea.
p-acp dt n1 pp-f n1; dx n1 p-acp d n1.
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3441
Absolution, which by by the power committed to them, Gods Ministers came to the penitent, In the name of the Father, the Son, & the holy Ghost;
Absolution, which by by the power committed to them, God's Ministers Come to the penitent, In the name of the Father, the Son, & the holy Ghost;
n1, r-crq p-acp p-acp dt n1 vvn p-acp pno32, npg1 n2 vvd p-acp dt j-jn, p-acp dt n1 pp-f dt n1, dt n1, cc dt j n1;
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and it must be fetched this night, the night is already upon him, before he thought of it.
and it must be fetched this night, the night is already upon him, before he Thought of it.
cc pn31 vmb vbi vvn d n1, dt n1 vbz av p-acp pno31, c-acp pns31 vvd pp-f pn31.
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3443
All this, that the soul of this fool, shall be fetched away this night, is presented for certain, and inevitable; all this admits no question;
All this, that the soul of this fool, shall be fetched away this night, is presented for certain, and inevitable; all this admits no question;
av-d d, cst dt n1 pp-f d n1, vmb vbi vvn av d n1, vbz vvn p-acp j, cc j; d d vvz dx n1;
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3444
but the, Qua perasti, cujus erunt, there's the doubt;
but the, Qua perasti, cujus erunt, there's the doubt;
cc-acp av, fw-la fw-la, fw-la fw-la, pc-acp|vbz dt n1;
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3445
Then, whose shall those things be, which thou hast provided? If he say, they shall be his Sons, God saith here, In his hand shall be nothing;
Then, whose shall those things be, which thou hast provided? If he say, they shall be his Sons, God Says Here, In his hand shall be nothing;
av, r-crq vmb d n2 vbb, r-crq pns21 vh2 vvn? cs pns31 vvb, pns32 vmb vbi po31 n2, np1 vvz av, p-acp po31 n1 vmb vbi pix;
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for, though God may spare him, that his riches be not perished before his death,
for, though God may spare him, that his riches be not perished before his death,
p-acp, cs np1 vmb vvi pno31, cst po31 n2 vbb xx vvn p-acp po31 n1,
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3447
though God have not discovered his iniquity, by that manner of punishment, yet, Quod in radice celatur, in ramis declara•ur;
though God have not discovered his iniquity, by that manner of punishment, yet, Quod in radice celatur, in ramis declara•ur;
cs np1 vhb xx vvn po31 n1, p-acp d n1 pp-f n1, av, vvd p-acp n1 fw-la, p-acp ng1 n1;
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3448
God will show that in the bough which was hid in the root, the iniquity of the father in the penury of the son.
God will show that in the bough which was hid in the root, the iniquity of the father in the penury of the son.
np1 vmb vvi cst p-acp dt n1 r-crq vbds vvn p-acp dt n1, dt n1 pp-f dt n1 p-acp dt n1 pp-f dt n1.
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3449
And therefore, To conclude all, since riches are naturally conditioned so, as that they are to the owners harm, either testimonies of his former hard dealing in the world,
And Therefore, To conclude all, since riches Are naturally conditioned so, as that they Are to the owners harm, either testimonies of his former hard dealing in the world,
cc av, pc-acp vvi d, c-acp n2 vbr av-j vvn av, c-acp cst pns32 vbr p-acp dt ng1 n1, d n2 pp-f po31 j j n-vvg p-acp dt n1,
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3450
or tentation to future sins, or provocations to other mens malice, since that though, thou may have repented the ill getting of those riches,
or tentation to future Sins, or provocations to other men's malice, since that though, thou may have repented the ill getting of those riches,
cc n1 p-acp j-jn n2, cc n2 p-acp j-jn ng2 n1, c-acp cst cs, pns21 vmb vhi vvn dt j-jn n-vvg pp-f d n2,
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3451
yet, thou maiest have omitted restitution, and so there hovers an invisible owner over thy riches, which may cary them away at last,
yet, thou Mayest have omitted restitution, and so there hovers an invisible owner over thy riches, which may carry them away At last,
av, pns21 vm2 vhi vvn n1, cc av a-acp vvz dt j n1 p-acp po21 n2, r-crq vmb vvi pno32 av p-acp ord,
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3452
since though, thou maiest have repented, and restored, and possess thy riches, that are left, with a good Conscience;
since though, thou Mayest have repented, and restored, and possess thy riches, that Are left, with a good Conscience;
c-acp cs, pns21 vm2 vhi vvn, cc vvn, cc vvb po21 n2, cst vbr vvn, p-acp dt j n1;
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3453
yet as we said before, from Nathans mouth, the Child may die, God, that hath many waies of expressing his mercies, may take this one way of expressing his judgment, that yet thy son shall have nothing of all that in his hand, put something else into his hand;
yet as we said before, from Nathans Mouth, the Child may die, God, that hath many ways of expressing his Mercies, may take this one Way of expressing his judgement, that yet thy son shall have nothing of all that in his hand, put something Else into his hand;
av c-acp pns12 vvd a-acp, p-acp np1 n1, dt n1 vmb vvi, np1, cst vhz d n2 pp-f vvg po31 n2, vmb vvi d crd n1 pp-f vvg po31 n1, cst av po21 n1 vmb vhi pix pp-f d cst p-acp po31 n1, vvb pi av p-acp po31 n1;
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3454
put a book, put a sword, put a ship, put a plough, put a trade, put a course of life, a calling, into his hand;
put a book, put a sword, put a ship, put a plough, put a trade, put a course of life, a calling, into his hand;
vvb dt n1, vvd dt n1, vvd dt n1, vvd dt n1, vvb dt n1, vvb dt n1 pp-f n1, dt n1, p-acp po31 n1;
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3455
And put something into his head, the wisdome, and discretion, and understanding of a serpent, necessary for those courses, and callings.
And put something into his head, the Wisdom, and discretion, and understanding of a serpent, necessary for those courses, and callings.
cc vvd pi p-acp po31 n1, dt n1, cc n1, cc vvg pp-f dt n1, j p-acp d n2, cc n2.
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3456
But principally, put something into his heart, a religious fear, and reverence of his Maker;
But principally, put something into his heart, a religious Fear, and Reverence of his Maker;
p-acp av-j, vvb pi p-acp po31 n1, dt j n1, cc n1 pp-f po31 n1;
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3457
a religious apprehension, and application of his Saviour, a religious sense, and acceptation of the comforts of the Holy Spirit;
a religious apprehension, and application of his Saviour, a religious sense, and acceptation of the comforts of the Holy Spirit;
dt j n1, cc n1 pp-f po31 n1, dt j n1, cc n1 pp-f dt n2 pp-f dt j n1;
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3458
that so, if he feel, that for his fathers hard dealing, God hath removed the possession from him, he doth not doubt therefore of Gods mercy to his father,
that so, if he feel, that for his Father's hard dealing, God hath removed the possession from him, he does not doubt Therefore of God's mercy to his father,
cst av, cs pns31 vvb, cst p-acp po31 ng1 j n-vvg, np1 vhz vvn dt n1 p-acp pno31, pns31 vdz xx vvi av pp-f npg1 n1 p-acp po31 n1,
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3459
nor dishonor his fathers memory, but behave himself so in his course, as that the like judgment may not fall upon his son;
nor dishonour his Father's memory, but behave himself so in his course, as that the like judgement may not fallen upon his son;
ccx vvi po31 ng1 n1, cc-acp vvi px31 av p-acp po31 n1, c-acp cst dt j n1 vmb xx vvi p-acp po31 n1;
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3460
but that his riches increasing, by his good travail, they may still remain in the hands of his son, whom he hath begotten.
but that his riches increasing, by his good travail, they may still remain in the hands of his son, whom he hath begotten.
cc-acp cst po31 n2 vvg, p-acp po31 j n1, pns32 vmb av vvi p-acp dt n2 pp-f po31 n1, ro-crq pns31 vhz vvn.
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3461
A SERMON PREACHED AT GREENVVICH Aprill 30. 1615. SERM. XI. Esay 52.3. Ye have sold your selves for nought, and ye shall be redeemed without money.
A SERMON PREACHED AT GREENWICH April 30. 1615. SERMON. XI. Isaiah 52.3. You have sold your selves for nought, and you shall be redeemed without money.
dt n1 vvn p-acp np1 np1 crd crd n1. crd. np1 crd. pn22 vhb vvn po22 n2 p-acp pix, cc pn22 vmb vbi vvn p-acp n1.
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3462
IT is evident in it self, and agreed by all, that this is a prophecy of a deliverance;
IT is evident in it self, and agreed by all, that this is a prophecy of a deliverance;
pn31 vbz j p-acp pn31 n1, cc vvn p-acp d, cst d vbz dt n1 pp-f dt n1;
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3463
but from what calamity it is a deliverance, or when this prophecy was accomplished, is not so evident, nor so constantly agreed upon.
but from what calamity it is a deliverance, or when this prophecy was accomplished, is not so evident, nor so constantly agreed upon.
cc-acp p-acp q-crq n1 pn31 vbz dt n1, cc c-crq d n1 vbds vvn, vbz xx av j, ccx av av-j vvn p-acp.
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3464
All the expositions may well be reduced to three;
All the expositions may well be reduced to three;
av-d dt n2 vmb av vbi vvn p-acp crd;
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3465
first, that it is a deliverance from the captivity of Babylon, and then the benefit appertains onely to the Jews,
First, that it is a deliverance from the captivity of Babylon, and then the benefit appertains only to the jews,
ord, cst pn31 vbz dt n1 p-acp dt n1 pp-f np1, cc av dt n1 vvz av-j p-acp dt np2,
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3466
and their deliverer, and Redeemer is Cyrus; Secondly, that it is a deliverance from persecutions in the primitive Church,
and their deliverer, and Redeemer is Cyrus; Secondly, that it is a deliverance from persecutions in the primitive Church,
cc po32 n1, cc n1 vbz np1; ord, cst pn31 vbz dt n1 p-acp n2 p-acp dt j n1,
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3467
and so it appertains onely to Christians, and their Redeemer, from those persecutions is Constantine; And thirdly that it is a deliverance from the sting and bondage of death by sin;
and so it appertains only to Christians, and their Redeemer, from those persecutions is Constantine; And Thirdly that it is a deliverance from the sting and bondage of death by since;
cc av pn31 vvz av-j p-acp np1, cc po32 n1, p-acp d n2 vbz np1; cc ord cst pn31 vbz dt n1 p-acp dt n1 cc n1 pp-f n1 p-acp n1;
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3468
and so it appertains to the whole world, and the Redeemer of the whole world is Christ Jesus:
and so it appertains to the Whole world, and the Redeemer of the Whole world is christ jesus:
cc av pn31 vvz p-acp dt j-jn n1, cc dt n1 pp-f dt j-jn n1 vbz np1 np1:
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3469
For the first, since both the Chaldee Paraphrase, and the Jewish Rabbins themselves, do interpret this to be a prophecy of the Messias,
For the First, since both the Chaldee paraphrase, and the Jewish Rabbis themselves, do interpret this to be a prophecy of the Messias,
c-acp dt ord, c-acp d dt np1 n1, cc dt jp n2 px32, vdb vvi d pc-acp vbi dt n1 pp-f dt np1,
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3470
because they labour ever more, as strongly as they can, to wring our weapons out of our hands,
Because they labour ever more, as strongly as they can, to wring our weapons out of our hands,
c-acp pns32 vvb av av-dc, c-acp av-j c-acp pns32 vmb, pc-acp vvi po12 n2 av pp-f po12 n2,
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3471
and to take from us, many of those arguments, which we take from the Prophets, for the proof of the Messias:
and to take from us, many of those Arguments, which we take from the prophets, for the proof of the Messias:
cc pc-acp vvi p-acp pno12, d pp-f d n2, r-crq pns12 vvb p-acp dt n2, p-acp dt n1 pp-f dt np1:
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3472
it concerns us therefore to hold fast, as much as they grant us, and not to interpret this place of a temporal deliverance from Babylon, but of the deliverance by the Messias.
it concerns us Therefore to hold fast, as much as they grant us, and not to interpret this place of a temporal deliverance from Babylon, but of the deliverance by the Messias.
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And for the second, which is the deliverance of the christians, from the persecutions in the primitive times,
And for the second, which is the deliverance of the Christians, from the persecutions in the primitive times,
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though the Christians did then with a holy cheerfulness suffer those persecutions, when they could not avoid them, without prevaricating,
though the Christians did then with a holy cheerfulness suffer those persecutions, when they could not avoid them, without prevaricating,
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and betraying the hour of Christ Jesus, yet they did not wilfully thrust themselves into those dangers, they did not provoke the Magistrate;
and betraying the hour of christ jesus, yet they did not wilfully thrust themselves into those dangers, they did not provoke the Magistrate;
cc vvg dt n1 pp-f np1 np1, av pns32 vdd xx av-j vvi px32 p-acp d n2, pns32 vdd xx vvi dt n1;
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And the word which is here translated, ye sold your selves, vendictistis vos, implies actionem spontaneam, a free and voluntary action, done by themselves,
And the word which is Here translated, you sold your selves, vendictistis vos, Implies actionem spontaneam, a free and voluntary actium, done by themselves,
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and therefore cannot well be understood of the persecutions in the Primitive Church.
and Therefore cannot well be understood of the persecutions in the Primitive Church.
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The third therefore, as yet is the most usefull, and most received, so it is the most proper acceptation of the word, that it is a deliverance from the bondage of sin, to be wrought by Christ:
The third Therefore, as yet is the most useful, and most received, so it is the most proper acceptation of the word, that it is a deliverance from the bondage of since, to be wrought by christ:
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for as Saint Hierome says, this Prophet Esay, is rather an Evangelist, than a Prophet,
for as Saint Jerome Says, this Prophet Isaiah, is rather an Evangelist, than a Prophet,
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because almost all that Christ did, and said, and suffered, is foretold, and prophetically antidated in his prophecy,
Because almost all that christ did, and said, and suffered, is foretold, and prophetically antedated in his prophecy,
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and almost all his prophecy hath some relation (at least in a secondary sense of accommodation, (where it is not so primarily) and literally) to the words and actions, and passions of Christ.
and almost all his prophecy hath Some Relation (At least in a secondary sense of accommodation, (where it is not so primarily) and literally) to the words and actions, and passion of christ.
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Following then this interpretation in general of the word, that it is a deliverance from the wages of sin, Death, by Christ we may take, in passing a short view, of the miserable condition of man, wherin he enwraped himself,
Following then this Interpretation in general of the word, that it is a deliverance from the wages of since, Death, by christ we may take, in passing a short view, of the miserable condition of man, wherein he enwrapped himself,
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& of the aboundant mercy of Christ Jesus in withdrawing him from that universal calamity, by considering onely the sense,
& of the abundant mercy of christ jesus in withdrawing him from that universal calamity, by considering only the sense,
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and largeness, and extention of those words, in which the holy Ghost hath been pleased to express both these in this Text. For first, the word in which our action is expressed, which is Machar verdidistis, ye have sold, signifies in many places of Scripture, dare proreatia, a permutation,
and largeness, and extension of those words, in which the holy Ghost hath been pleased to express both these in this Text. For First, the word in which our actium is expressed, which is Machar verdidistis, you have sold, signifies in many places of Scripture, Dare proreatia, a permutation,
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an exchange of one thing for another;
an exchange of one thing for Another;
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and in other places it signifies Dedére, upon any little attempt to forsake and abandon our defences,
and in other places it signifies Dedére, upon any little attempt to forsake and abandon our defences,
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and to suffer the enemy easily to prevail upon us;
and to suffer the enemy Easily to prevail upon us;
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so also it signifies Tradere, not onely to forsake our selves, but to concur actually to the delivering up of our selves;
so also it signifies Tradere, not only to forsake our selves, but to concur actually to the delivering up of our selves;
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and lastly, it signifies Repellere, to joyn with our enemies in beating back any that should come to our relief, and rescue.
and lastly, it signifies Repellere, to join with our enemies in beating back any that should come to our relief, and rescue.
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And then, as we have so sold our selves, for the substance of the Act, as is expressed in that word Machar, we have exchanged our selves at an undervalue,
And then, as we have so sold our selves, for the substance of the Act, as is expressed in that word Machar, we have exchanged our selves At an undervalue,
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and worse than that, we have yeelded up our selves upon easie tentations, and worse than that, we have offered our selves, exposed our selves, invited the devil,
and Worse than that, we have yielded up our selves upon easy tentations, and Worse than that, we have offered our selves, exposed our selves, invited the Devil,
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and tempted temptations, and worse than that, we have Rejected the succours and the supplies which have been offered us in the means and conduits, and seals of his Graces.
and tempted temptations, and Worse than that, we have Rejected the succours and the supplies which have been offered us in the means and conduits, and Seals of his Graces.
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As it stands thus with us, for the matter, so for the manner, how we have done this, that is expressed in that other word, kinnan which signifies fecit, as it is here, Gratis, for nought.
As it Stands thus with us, for the matter, so for the manner, how we have done this, that is expressed in that other word, kinnan which signifies fecit, as it is Here, Gratis, for nought.
p-acp pn31 vvz av p-acp pno12, c-acp dt n1, av p-acp dt n1, c-crq pns12 vhb vdn d, cst vbz vvn p-acp d j-jn n1, n1 r-crq vvz fw-la, c-acp pn31 vbz av, av, p-acp pix.
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And in another place, Frustra, to no purpose;
And in Another place, Frustra, to no purpose;
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for it is a void bargain, because we had no title, no interest in our selves, when we sold our selves;
for it is a void bargain, Because we had no title, no Interest in our selves, when we sold our selves;
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and it signifies, temere, rashly, without consideration of our own value, upon whom God had stamped his Image;
and it signifies, Temere, rashly, without consideration of our own valve, upon whom God had stamped his Image;
cc pn31 vvz, fw-la, av-j, p-acp n1 pp-f po12 d n1, p-acp ro-crq np1 vhd vvn po31 n1;
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And then again it signifies, Immerito, undeservedly, before God, in whose jurisdiction we were by many titles, had forsaken us,
And then again it signifies, Immerito, undeservedly, before God, in whose jurisdiction we were by many titles, had forsaken us,
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or done any thing to make us forsake him.
or done any thing to make us forsake him.
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So that our action in selling our selves for nothing, hath this latitude, That man whom God hath dignified so much,
So that our actium in selling our selves for nothing, hath this latitude, That man whom God hath dignified so much,
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as that in the Creation he imprinted his Image in him, and in the Redemption he assumed not the Image,
as that in the Creation he imprinted his Image in him, and in the Redemption he assumed not the Image,
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but the very nature of man, That man whom God still preserved as the Aple of his Eye,
but the very nature of man, That man whom God still preserved as the Apple of his Eye,
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and (as he expresses himself often in the Prophets) is content to reason,
and (as he Expresses himself often in the prophets) is content to reason,
cc (c-acp pns31 vvz px31 av p-acp dt n2) vbz j p-acp n1,
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and to dispute with man, and to submit himself to any tryal whither he have not been a gracious God unto him:
and to dispute with man, and to submit himself to any trial whither he have not been a gracious God unto him:
cc pc-acp vvi p-acp n1, cc pc-acp vvi px31 p-acp d n1 c-crq pns31 vhb xx vbn dt j np1 p-acp pno31:
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That this man should thus abandon this God, and exchange his soul for any thing in this world,
That this man should thus abandon this God, and exchange his soul for any thing in this world,
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when as it can profit nothing, to gain the whole world and loose our own soul,
when as it can profit nothing, to gain the Whole world and lose our own soul,
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and not exchange it, but give it away, thrust it off, and be a devil to the devil, to tempt the tempter himself to take it.
and not exchange it, but give it away, thrust it off, and be a Devil to the Devil, to tempt the tempter himself to take it.
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But then, as the word aggravates our condemnation, so it implies a consolation too; for it is fructra, That is unprovidently, unthriftily, inconsideratly, vainly, and that multiplies our fault,
But then, as the word aggravates our condemnation, so it Implies a consolation too; for it is fructra, That is unprovidently, unthriftily, inconsiderately, vainly, and that multiplies our fault,
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but then it is invalidly, and uneffectually too; that is, it is a void bargain;
but then it is invalidly, and uneffectually too; that is, it is a void bargain;
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and when our powerful Redeemer, is pleased to come, and claim his right, and set on foot his title, all this improvident bargain of ours is voided,
and when our powerful Redeemer, is pleased to come, and claim his right, and Set on foot his title, all this improvident bargain of ours is voided,
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and reversed, and not though, but because we have sold our selves, for nought, we shall be redeemed without money.
and reversed, and not though, but Because we have sold our selves, for nought, we shall be redeemed without money.
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For the other word, in which the action of our Redeemer is expressed, though it have somewhat different uses in the Scriptures,
For the other word, in which the actium of our Redeemer is expressed, though it have somewhat different uses in the Scriptures,
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yet it is evermore spoken of him, Qui habet jus re dimendi, no man, by the Law could redeem a thing,
yet it is evermore spoken of him, Qui habet jus re dimendi, no man, by the Law could Redeem a thing,
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but he who had a title to that thing.
but he who had a title to that thing.
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So the word is used, where there are given Cities of refuge from the avenge•.. There the word is, a redemptor, from him that hath right to redeem his kinsmans blood, to bring an Appeal,
So the word is used, where there Are given Cities of refuge from the avenge•.. There the word is, a redemptor, from him that hath right to Redeem his kinsmans blood, to bring an Appeal,
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and to prosecute for the death of his kinsman, who was slaine.
and to prosecute for the death of his kinsman, who was slain.
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So is the word used also, where that Law is given, &c. If thy brother be impoverished,
So is the word used also, where that Law is given, etc. If thy brother be impoverished,
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& he sell his possession then his redeemer &c. That is, he that is next to that land;& he fell his possession then his redeemer etc. That is, he that is next to that land;
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And so also, when a man dyed without issue, he who had the right, and the obligation, to raise seed to the dead man, he was the redeemer:
And so also, when a man died without issue, he who had the right, and the obligation, to raise seed to the dead man, he was the redeemer:
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I am thy kinsman, saith Booz to Ruth, but saith he, Alius Redemptor magis propinquus. Thou hast another Redeemer, nearer in blood then I am.I am thy kinsman, Says Boaz to Ruth, but Says he, Alius Redemptor magis propinquus. Thou hast Another Redeemer, nearer in blood then I am.
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How ill a bargain soever we made for our selves, Christ Jesus hath not lost his right in us,
How ill a bargain soever we made for our selves, christ jesus hath not lost his right in us,
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but is our Redeemer in all these acceptations of the world: He is our sanctuary and refuge;
but is our Redeemer in all these acceptations of the world: He is our sanctuary and refuge;
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when we have commited spiritual murder upon our own Souls, he preserves us, and delivers us to the redemption ordained for us:
when we have committed spiritual murder upon our own Souls, he preserves us, and delivers us to the redemption ordained for us:
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when we have sold our possessions, our natural faculties, He supplies us with grace, and feeds us with his Word,
when we have sold our possessions, our natural faculties, He supplies us with grace, and feeds us with his Word,
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and cloaths us with his Sacraments, and warms us with his Absolutions, against all diffidence, which had formerly frozen us up:
and clothes us with his Sacraments, and warms us with his Absolutions, against all diffidence, which had formerly frozen us up:
cc n2 pno12 p-acp po31 n2, cc vvz pno12 p-acp po31 n2, p-acp d n1, r-crq vhd av-j vvn pno12 a-acp:
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and in our barrenness, he raises up seed unto our dead souls, thoughts, and works, worthy of repentance.
and in our Barrenness, he raises up seed unto our dead Souls, thoughts, and works, worthy of Repentance.
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All this, thy Redeemer hath right to do; &, when it pleases him to do it, he does it, sine argento, without money;
All this, thy Redeemer hath right to do; &, when it Pleases him to do it, he does it, sine argento, without money;
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when the now Cas•ph, signifies not onely money, but, Omne appe•ibile, any thing that we can place our desires, or cast our thougths, upon.
when the now Cas•ph, signifies not only money, but, Omne appe•ibile, any thing that we can place our Desires, or cast our thoughs, upon.
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This Redemption of ours, is wrought by such means, as the desire of man could never have fortuned upon;
This Redemption of ours, is wrought by such means, as the desire of man could never have fortuned upon;
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The Incarnation of God, and then the death and Crucifying of that God, so Incarnate, could never have fallen within the desire, nor wish of any man;
The Incarnation of God, and then the death and Crucifying of that God, so Incarnate, could never have fallen within the desire, nor wish of any man;
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neither would any man o• himself ever have conceived, That the Sacraments of the Church, poor and naked things of themselves, (for all that the wit of man could imagine in them,
neither would any man o• himself ever have conceived, That the Sacraments of the Church, poor and naked things of themselves, (for all that the wit of man could imagine in them,
av-dx vmd d n1 n1 px31 av vhb vvn, cst dt n2 pp-f dt n1, j cc j n2 pp-f px32, (c-acp d cst dt n1 pp-f n1 vmd vvi p-acp pno32,
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or allow to them) should be such means to s•al, and convey the graces, which accompany this Redemption of our souls, to our souls.
or allow to them) should be such means to s•al, and convey the graces, which accompany this Redemption of our Souls, to our Souls.
cc vvi p-acp pno32) vmd vbi d n2 pc-acp vvi, cc vvi dt n2, r-crq vvb d n1 pp-f po12 n2, p-acp po12 n2.
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So then, Having thus represented unto you, a model, and designe, of the miserable condition of man, So then, Having thus represented unto you, a model, and Design, of the miserable condition of man,
av av, vhg av vvn p-acp pn22, dt n1, cc n1, pp-f dt j n1 pp-f n1,
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and the abundant mercy of our Redeemer, so far, as those words which the Holy Ghost hath chosen in this text, hath invited and led us, That we may look better upon some pieces of it, that we may take such a sight of this Redeemer here,
and the abundant mercy of our Redeemer, so Far, as those words which the Holy Ghost hath chosen in this text, hath invited and led us, That we may look better upon Some Pieces of it, that we may take such a sighed of this Redeemer Here,
cc dt j n1 pp-f po12 n1, av av-j, c-acp d n2 r-crq dt j n1 vhz vvn p-acp d n1, vhz vvn cc vvn pno12, cst pns12 vmb vvi av-jc p-acp d n2 pp-f pn31, cst pns12 vmb vvi d dt n1 pp-f d n1 av,
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as that we may know Him, when we meet Him at home, at our house, in our private meditations, at His house, in the last judgment.
as that we may know Him, when we meet Him At home, At our house, in our private meditations, At His house, in the last judgement.
c-acp cst pns12 vmb vvi pno31, c-crq pns12 vvb pno31 p-acp n1-an, p-acp po12 n1, p-acp po12 j n2, p-acp po31 n1, p-acp dt ord n1.
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I shall onely offer you two considerations;
I shall only offer you two considerations;
pns11 vmb av-j vvi pn22 crd n2;
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Exprobrationem, and Consola•ionem: First, an exprobration, or increpation from God to us, And then a consolation,Exprobrationem, and Consola•ionem: First, an exprobration, or increpation from God to us, And then a consolation,
fw-la, cc fw-la: ord, dt n1, cc n1 p-acp np1 p-acp pno12, cc av dt n1,
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or consolidation of the same God upon us;
or consolidation of the same God upon us;
cc n1 pp-f dt d np1 p-acp pno12;
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And in the exprobration, God reproches to us, first, our Prodigality, that we would sell a reversion, our possibility, our expectance of an inheritance in heaven;
And in the exprobration, God Reproaches to us, First, our Prodigality, that we would fell a reversion, our possibility, our expectance of an inheritance in heaven;
cc p-acp dt n1, np1 n2 p-acp pno12, ord, po12 n1, cst pns12 vmd vvi dt n1, po12 n1, po12 n1 pp-f dt n1 p-acp n1;
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And then, our cheapness, that we would sell that, for nothing. First then, Prodigality is a sin, that destroys even the means of liberality.
And then, our cheapness, that we would fell that, for nothing. First then, Prodigality is a since, that Destroys even the means of liberality.
cc av, po12 n1, cst pns12 vmd vvi d, c-acp pix. ord av, n1 vbz dt n1, cst vvz av dt n2 pp-f n1.
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If a man wast so as that he becomes unable to releive others; by this wast, this is a sinful prodigality;
If a man wast so as that he becomes unable to relieve Others; by this waste, this is a sinful prodigality;
cs dt n1 vvi av c-acp cst pns31 vvz j pc-acp vvi n2-jn; p-acp d n1, d vbz dt j n1;
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but much more if he wast so, as that he is not able to subsist, and maintain himself:
but much more if he wast so, as that he is not able to subsist, and maintain himself:
cc-acp av-d av-dc cs pns31 vvb av, c-acp cst pns31 vbz xx j pc-acp vvi, cc vvi px31:
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and this is our case, who have even annihilated our selves, by our pro•useness; For, it is his mercy that we are not consumed.
and this is our case, who have even annihilated our selves, by our pro•useness; For, it is his mercy that we Are not consumed.
cc d vbz po12 n1, r-crq vhb av vvn po12 n2, p-acp po12 n1; c-acp, pn31 vbz po31 n1 cst pns12 vbr xx vvn.
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It is a sin, and a viperous sin; it eats out his own womb; The Prodigal consumes that that should maintain his Prodigality:
It is a since, and a viperous since; it eats out his own womb; The Prodigal consumes that that should maintain his Prodigality:
pn31 vbz dt n1, cc dt j n1; pn31 vvz av po31 d n1; dt n-jn vvz d cst vmd vvi po31 n1:
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It is peccatum Biathana ton, a sin that murders it self,
It is peccatum Biathana ton, a since that murders it self,
pn31 vbz fw-la np1 fw-fr, dt n1 cst vvz pn31 n1,
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Now, as in civil Prodigalities, in a wastfulness of our temporal estate, the Laws inflicts three kinds of punishment, three incommodities upon him that is a Prodigal,
Now, as in civil Prodigalities, in a wastefulness of our temporal estate, the Laws inflicts three Kinds of punishment, three incommodities upon him that is a Prodigal,
av, c-acp p-acp j ng1, p-acp dt n1 pp-f po12 j n1, dt n2 vvz crd n2 pp-f n1, crd n2 p-acp pno31 cst vbz dt j-jn,
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so have the same punishments a proportion, and somethings that answer them, in this spiritual prodigality of the soul by sin.
so have the same punishments a proportion, and somethings that answer them, in this spiritual prodigality of the soul by since.
av vhb dt d n2 dt n1, cc n2 cst vvb pno32, p-acp d j n1 pp-f dt n1 p-acp n1.
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The first is, bonis suis interdicitur; He that is a Prodigall, in the Law, cannot dispose of his own Estate;
The First is, bonis suis interdicitur; He that is a Prodigal, in the Law, cannot dispose of his own Estate;
dt ord vbz, fw-la fw-la fw-la; pns31 cst vbz dt n-jn, p-acp dt n1, vmbx vvi pp-f po31 d n1;
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whatsoever he gives, or sells, or leases, all is void, as of a mad-man, or of an Infant.
whatsoever he gives, or sells, or leases, all is void, as of a madman, or of an Infant.
r-crq pns31 vvz, cc vvz, cc n2, d vbz j, c-acp pp-f dt n1, cc pp-f dt n1.
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And such is the condition of a man in sin; He hath no interest in his own natural faculties;
And such is the condition of a man in since; He hath no Interest in his own natural faculties;
cc d vbz dt n1 pp-f dt n1 p-acp n1; pns31 vhz dx n1 p-acp po31 d j n2;
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He cannot think, he cannot wish, he cannot do any thing of himself;
He cannot think, he cannot wish, he cannot do any thing of himself;
pns31 vmbx vvi, pns31 vmbx vvi, pns31 vmbx vdi d n1 pp-f px31;
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the venem and the malignity of his sin goes through all his actions, and he cannot purge it.
the venem and the malignity of his since Goes through all his actions, and he cannot purge it.
dt fw-la cc dt n1 pp-f po31 n1 vvz p-acp d po31 n2, cc pns31 vmbx vvi pn31.
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The second incommodity is, Testamentum non facit, The Prodigal person hath no power allowed him by the Law, to make a will, at his death:
The second incommodity is, Testamentum non facit, The Prodigal person hath no power allowed him by the Law, to make a will, At his death:
dt ord n1 vbz, fw-la fw-fr fw-la, dt j-jn n1 vhz dx n1 vvd pno31 p-acp dt n1, pc-acp vvi dt n1, p-acp po31 n1:
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And this also doth an habitual sinner suffer:
And this also does an habitual sinner suffer:
cc d av vdz dt j n1 vvi:
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For, when he comes to his end, he may dictate to a Notary, and he may bid him write, Imprimis, I give my Soul to God, my Body to such a Church, my Goods to such, and such persons:
For, when he comes to his end, he may dictate to a Notary, and he may bid him write, Imprimis, I give my Soul to God, my Body to such a Church, my Goods to such, and such Persons:
c-acp, c-crq pns31 vvz p-acp po31 n1, pns31 vmb vvi p-acp dt n1, cc pns31 vmb vvi pno31 vvi, fw-la, pns11 vvb po11 n1 p-acp np1, po11 n1 p-acp d dt n1, po11 n2-j p-acp d, cc d n2:
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But if those Goods be l•able to other debts, •he Leg•tarie; shall have no profit; If the person be under excommunication, he shall not lye in that Church;
But if those Goods be l•able to other debts, •he Leg•tarie; shall have no profit; If the person be under excommunication, he shall not lie in that Church;
cc-acp cs d n2-j vbi j-u p-acp j-jn n2, j n1; vmb vhi dx n1; cs dt n1 vbb p-acp n1, pns31 vmb xx vvi p-acp d n1;
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If his soul be under the weight of unrepented sins, God will do the devil no wrong, he will not take a soul, that is sold to him before.
If his soul be under the weight of unrepented Sins, God will do the Devil no wrong, he will not take a soul, that is sold to him before.
cs po31 n1 vbb p-acp dt n1 pp-f n1 n2, np1 vmb vdi dt n1 dx n-jn, pns31 vmb xx vvi dt n1, cst vbz vvn p-acp pno31 a-acp.
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The third Incommodity that a Prodigal incurrs by the Law, is, Exhaeredatus creditur, He is presum'd to be disinherited by his father;
The third Incommodity that a Prodigal incurs by the Law, is, Exhaeredatus creditur, He is presumed to be disinherited by his father;
dt ord n1 cst dt n-jn vvz p-acp dt n1, vbz, fw-la fw-la, pns31 vbz vvn pc-acp vbi vvn p-acp po31 n1;
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that whereas, by that Law, if the father, in his Will, leave out any of his childrens names,
that whereas, by that Law, if the father, in his Will, leave out any of his Children's names,
cst cs, p-acp d n1, cs dt n1, p-acp po31 n1, vvb av d pp-f po31 ng2 n2,
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and never mention him, yet that child which is pretermitted, shall come in for a childs part,
and never mention him, yet that child which is pretermitted, shall come in for a child's part,
cc av-x vvi pno31, av d n1 r-crq vbz vvn, vmb vvi p-acp p-acp dt ng1 n1,
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except the father have assigned a particular reason why he left him out;
except the father have assigned a particular reason why he left him out;
c-acp dt n1 vhb vvn dt j n1 c-crq pns31 vvd pno31 av;
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If this childe were a Prodigal, there needs no other reason to be assigned, but Exhaeredatus Creditur, He is presum'd to be disinherited.
If this child were a Prodigal, there needs no other reason to be assigned, but Exhaeredatus Creditur, He is presumed to be disinherited.
cs d n1 vbdr dt j-jn, a-acp vvz dx j-jn n1 pc-acp vbi vvn, cc-acp fw-la fw-la, pns31 vbz vvn pc-acp vbi vvn.
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And so also, if we have seen a man prodigal of his own soul, and run on in a course of sin, all his life,
And so also, if we have seen a man prodigal of his own soul, and run on in a course of since, all his life,
cc av av, cs pns12 vhb vvn dt n1 j-jn pp-f po31 d n1, cc vvb a-acp p-acp dt n1 pp-f n1, d po31 n1,
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except there appear very evident signs of resumption into Gods grace, at his end, Exhaeredatus Creditur, we have just reason to be afraid, that he is disinherited.
except there appear very evident Signs of resumption into God's grace, At his end, Exhaeredatus Creditur, we have just reason to be afraid, that he is disinherited.
c-acp pc-acp vvi av j n2 pp-f n1 p-acp npg1 n1, p-acp po31 n1, fw-la fw-la, pns12 vhb j n1 pc-acp vbi j, cst pns31 vbz vvn.
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If any such sinner seem to thee to repent at his end, Fa•eor vobis non negamus, quod petit, saith St. Augustin: I confess, we ought not to deny him, any help that he desires in that late extremity? Sed non praesumimus quia bene exit, I dare not assure you, that that man dyes in a good state;
If any such sinner seem to thee to Repent At his end, Fa•eor vobis non negamus, quod petit, Says Saint Augustin: I confess, we ought not to deny him, any help that he Desires in that late extremity? said non praesumimus quia bene exit, I Dare not assure you, that that man dies in a good state;
cs d d n1 vvb p-acp pno21 pc-acp vvi p-acp po31 n1, n1 fw-la fw-fr fw-la, fw-la fw-fr, vvz n1 np1: pns11 vvb, pns12 vmd xx pc-acp vvi pno31, d n1 cst pns31 vvz p-acp d j n1? vvd fw-fr fw-la fw-la fw-la fw-la, pns11 vvb xx vvi pn22, cst d n1 vvz p-acp dt j n1;
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he adds that vehemence, non praesumo, non vos fallo, non praesumo:
he adds that vehemence, non praesumo, non vos fallo, non praesumo:
pns31 vvz d n1, fw-fr fw-la, fw-fr fw-fr uh, fw-fr fw-la:
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I should but deceive you, if I should assure you, that such a man dyed well.
I should but deceive you, if I should assure you, that such a man died well.
pns11 vmd cc-acp vvi pn22, cs pns11 vmd vvi pn22, cst d dt n1 vvd av.
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There was one good and happy Thief, that stole a Salvation, at the crucifying of Christ;
There was one good and happy Thief, that stole a Salvation, At the crucifying of christ;
pc-acp vbds pi j cc j n1, cst vvd dt n1, p-acp dt n-vvg pp-f np1;
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but in him, that was throughly true, which is proverbially spoken, Occasio facit furem, the oppotunity made him a thief:
but in him, that was thoroughly true, which is proverbially spoken, Occasion facit Furem, the opportunity made him a thief:
cc-acp p-acp pno31, cst vbds av-j j, r-crq vbz av-j vvn, np1 fw-la fw-la, dt n1 vvd pno31 dt n1:
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and when there is such another opportunity, there may be such another theif;
and when there is such Another opportunity, there may be such Another thief;
cc c-crq pc-acp vbz d j-jn n1, pc-acp vmb vbi d j-jn n1;
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when Christ is to dye again, we may presume of mercy, upon such a late repentance at our death.
when christ is to die again, we may presume of mercy, upon such a late Repentance At our death.
c-crq np1 vbz pc-acp vvi av, pns12 vmb vvi pp-f n1, p-acp d dt j n1 p-acp po12 n1.
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The preventing grace of God, made him lay violent hands upon heaven. But when thou art a Prodigal of thy soul, will God be a prodigal too,
The preventing grace of God, made him lay violent hands upon heaven. But when thou art a Prodigal of thy soul, will God be a prodigal too,
dt vvg n1 pp-f np1, vvd pno31 vvi j n2 p-acp n1. p-acp c-crq pns21 vb2r dt n-jn pp-f po21 n1, vmb np1 vbb dt n-jn av,
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for thy sake, and betray and prostitute the kingdome of Heaven for a sigh, or a groan, in which thy pain may have a greater part than thy repentance.
for thy sake, and betray and prostitute the Kingdom of Heaven for a sighs, or a groan, in which thy pain may have a greater part than thy Repentance.
p-acp po21 n1, cc vvi cc vvi dt n1 pp-f n1 p-acp dt n1, cc dt n1, p-acp r-crq po21 n1 vmb vhi dt jc n1 cs po21 n1.
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God can raise up children out of the stones of the street, and therefore he might be as liberal as he would of his people,
God can raise up children out of the stones of the street, and Therefore he might be as liberal as he would of his people,
np1 vmb vvi a-acp n2 av pp-f dt n2 pp-f dt n1, cc av pns31 vmd vbi a-acp j c-acp pns31 vmd pp-f po31 n1,
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and suffer them to be sold for old shoes;
and suffer them to be sold for old shoes;
cc vvi pno32 pc-acp vbi vvn p-acp j n2;
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but Christ will not sell his birth-right for a messe or pottage, the kingdome of Heaven,
but christ will not fell his birthright for a mess or pottage, the Kingdom of Heaven,
cc-acp np1 vmb xx vvi po31 n1 p-acp dt n1 cc n1, dt n1 pp-f n1,
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for the dole at a Funeral.
for the dole At a Funeral.
p-acp dt n1 p-acp dt n1.
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Heaven is not to be had in exchange for an Hospital, or a Chantry, or a Colledge erected in thy last will:
Heaven is not to be had in exchange for an Hospital, or a Chantry, or a College erected in thy last will:
n1 vbz xx pc-acp vbi vhn p-acp n1 p-acp dt n1, cc dt n1, cc dt n1 vvd p-acp po21 ord n1:
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It is not onely the selling all we have that must buy that pearl, which represents the kingdome of Heaven;
It is not only the selling all we have that must buy that pearl, which represents the Kingdom of Heaven;
pn31 vbz xx av-j dt vvg d pns12 vhb d vmb vvi d n1, r-crq vvz dt n1 pp-f n1;
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The giving of all that we have to the poor, at our death, will not do it;
The giving of all that we have to the poor, At our death, will not do it;
dt vvg pp-f d cst pns12 vhb p-acp dt j, p-acp po12 n1, vmb xx vdi pn31;
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the pearl must be sought, and found before, in an even and constant course of Sanctification;
the pearl must be sought, and found before, in an even and constant course of Sanctification;
dt n1 vmb vbi vvn, cc vvd a-acp, p-acp dt n1 cc j n1 pp-f n1;
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we must be thrifty all our life, or we shall be to poor for that purchase.
we must be thrifty all our life, or we shall be to poor for that purchase.
pns12 vmb vbi j d po12 n1, cc pns12 vmb vbi p-acp j c-acp d n1.
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It is then an unthrifty, a perplexed bargain, when both the buyer, and the seller loose;
It is then an unthrifty, a perplexed bargain, when both the buyer, and the seller lose;
pn31 vbz av dt j, dt j-vvn n1, c-crq d dt n1, cc dt n1 j;
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our losse is plain enough, for we loose our souls:
our loss is plain enough, for we lose our Souls:
po12 n1 vbz j av-d, c-acp pns12 vvb po12 n2:
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And certainly, howsoever the devil be expressed to take some joy at the winning of a sinner, howsoever his kingdome be thereby enlarged,
And Certainly, howsoever the Devil be expressed to take Some joy At the winning of a sinner, howsoever his Kingdom be thereby enlarged,
cc av-j, c-acp dt n1 vbb vvn pc-acp vvi d n1 p-acp dt n-vvg pp-f dt n1, c-acp po31 n1 vbb av vvn,
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yet Almighty God suffers not his treason, his undermining of man, to be unpunished, but afflicts him with more and more accidental torments, even for that;
yet Almighty God suffers not his treason, his undermining of man, to be unpunished, but afflicts him with more and more accidental torments, even for that;
av j-jn np1 vvz xx po31 n1, po31 vvg pp-f n1, pc-acp vbi j, cc-acp vvz pno31 p-acp av-dc cc av-dc j n2, av p-acp d;
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as a licencious man takes pleasure in the victory of having corrupted a woman, by his solicitation,
as a licentious man Takes pleasure in the victory of having corrupted a woman, by his solicitation,
c-acp dt j n1 vvz n1 p-acp dt n1 pp-f vhg vvn dt n1, p-acp po31 n1,
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but yet insensibly overthrows his constitution by his sin;
but yet insensibly overthrows his constitution by his since;
cc-acp av av-j vvz po31 n1 p-acp po31 n1;
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so the withdrawing of Gods Subjects, from his alleigance, induces an addition of punishment upon the devil himself.
so the withdrawing of God's Subject's, from his Allegiance, induces an addition of punishment upon the Devil himself.
av dt n-vvg pp-f npg1 n2-jn, p-acp po31 n1, vvz dt n1 pp-f n1 p-acp dt n1 px31.
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Consider a little further, our wretchedness, in this prodigality; we think, those Laws barbarous and inhumane, which permit the sute of men in debt, for the satisfaction of Creditors;
Consider a little further, our wretchedness, in this prodigality; we think, those Laws barbarous and inhumane, which permit the suit of men in debt, for the satisfaction of Creditors;
vvb dt j av-jc, po12 n1, p-acp d n1; pns12 vvb, d n2 j cc j, r-crq vvb dt n1 pp-f n2 p-acp n1, p-acp dt n1 pp-f n2;
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but we sell our selves, and grow the farther in debt, by being sold; we are sold, and to even rate our debts, and to aggravate our condemnation.
but we fell our selves, and grow the farther in debt, by being sold; we Are sold, and to even rate our debts, and to aggravate our condemnation.
cc-acp pns12 vvb po12 n2, cc vvb dt jc p-acp n1, p-acp vbg vvn; pns12 vbr vvn, cc p-acp av vvi po12 n2, cc pc-acp vvi po12 n1.
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We find in the history of the Muscovits, that it is an ordinary detainder amongst them, to sell themselves,
We find in the history of the Muscovites, that it is an ordinary detainder among them, to fell themselves,
pns12 vvb p-acp dt n1 pp-f dt np2, cst pn31 vbz dt j n1 p-acp pno32, pc-acp vvi px32,
(16) sermon (DIV1)
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and their posterity, into everlasting bondage, for hot drink: In one winter, a wretched man will drink himself, and his posterity, into perpetual slavery.
and their posterity, into everlasting bondage, for hight drink: In one winter, a wretched man will drink himself, and his posterity, into perpetual slavery.
cc po32 n1, p-acp j n1, p-acp j n1: p-acp crd n1, dt j n1 vmb vvi px31, cc po31 n1, p-acp j n1.
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But we sell our selves, not for drink, but for thirst:
But we fell our selves, not for drink, but for thirst:
cc-acp pns12 vvb po12 n2, xx p-acp n1, cc-acp p-acp n1:
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we are sory when our appetite too soon decaies, and we would fain sin more than we do.
we Are sorry when our appetite too soon decays, and we would fain sin more than we do.
pns12 vbr j c-crq po12 n1 av av vvz, cc pns12 vmd av-j vvi av-dc cs pns12 vdb.
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At what a high rate did the blessed Martyrs sell their bodies; They built up Gods Church with their blood:
At what a high rate did the blessed Martyrs fell their bodies; They built up God's Church with their blood:
p-acp r-crq dt j n1 vdd dt j-vvn n2 vvb po32 n2; pns32 vvd a-acp npg1 n1 p-acp po32 n1:
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They sowed his field, and prepared his harvest with their blood: they got heaven for their bodies, and we give bodies, & souls for hell.
They sowed his field, and prepared his harvest with their blood: they god heaven for their bodies, and we give bodies, & Souls for hell.
pns32 vvd po31 n1, cc vvd po31 n1 p-acp po32 n1: pns32 vvd n1 p-acp po32 n2, cc pns12 vvb n2, cc n2 p-acp n1.
(16) sermon (DIV1)
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In a right inventary, every man that ascends to a true value of himself, considers it thus;
In a right inventary, every man that ascends to a true valve of himself, considers it thus;
p-acp dt j-jn n1, d n1 cst vvz p-acp dt j n1 pp-f px31, vvz pn31 av;
(16) sermon (DIV1)
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First, His Soul, then His life; after his fame and good name: And lastly, his goods and estate;
First, His Soul, then His life; After his fame and good name: And lastly, his goods and estate;
ord, po31 n1, cs po31 n1; p-acp po31 n1 cc j n1: cc ord, po31 n2-j cc n1;
(16) sermon (DIV1)
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for thus their own nature hath ranked them, and thus they are (as in nature) so ordinarily in legal consideration preferred before one another.
for thus their own nature hath ranked them, and thus they Are (as in nature) so ordinarily in Legal consideration preferred before one Another.
c-acp av po32 d n1 vhz vvn pno32, cc av pns32 vbr (c-acp p-acp n1) av av-j p-acp j n1 vvn p-acp crd j-jn.
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But for our souls, because we know not, how they came into us, we care not how they go out;
But for our Souls, Because we know not, how they Come into us, we care not how they go out;
p-acp p-acp po12 n2, c-acp pns12 vvb xx, c-crq pns32 vvd p-acp pno12, pns12 vvb xx c-crq pns32 vvb av;
(16) sermon (DIV1)
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because, if I aske a Philosopher, whither my soul came in, by propagation from my parents,
Because, if I ask a Philosopher, whither my soul Come in, by propagation from my Parents,
c-acp, cs pns11 vvb dt n1, c-crq po11 n1 vvd p-acp, p-acp n1 p-acp po11 n2,
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or by an immediate infusion from God, perchance he cannot tell, so I think, a divine can no more tell me, whither,
or by an immediate infusion from God, perchance he cannot tell, so I think, a divine can no more tell me, whither,
cc p-acp dt j n1 p-acp np1, av pns31 vmbx vvi, av pns11 vvb, dt j-jn n1 av-dx av-dc vvi pno11, q-crq,
(16) sermon (DIV1)
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when my soul goes out of me, it be likely to turn on the right, or on the left hand, if I continue in this course of sin.
when my soul Goes out of me, it be likely to turn on the right, or on the left hand, if I continue in this course of since.
c-crq po11 n1 vvz av pp-f pno11, pn31 vbb j pc-acp vvi p-acp dt n-jn, cc p-acp dt j n1, cs pns11 vvb p-acp d n1 pp-f n1.
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And then, for the second thing in this inventary, Life;
And then, for the second thing in this inventary, Life;
cc av, p-acp dt ord n1 p-acp d j, n1;
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the Devil himself said true, skin for skin, and all that a man hath, will he give for his life;
the devil himself said true, skin for skin, and all that a man hath, will he give for his life;
dt n1 px31 vvd j, n1 p-acp n1, cc d cst dt n1 vhz, vmb pns31 vvi p-acp po31 n1;
(16) sermon (DIV1)
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Indeed we do not easily give away our lives expresly, and at once; but we do very easily suffer our selves to be cousened of our lives:
Indeed we do not Easily give away our lives expressly, and At once; but we do very Easily suffer our selves to be cozened of our lives:
av pns12 vdb xx av-j vvi av po12 n2 av-j, cc p-acp a-acp; cc-acp pns12 vdb av av-j vvi po12 n2 pc-acp vbi vvn pp-f po12 n2:
(16) sermon (DIV1)
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we pour in death in drink, and we call that health, we know our life to be but a span,
we pour in death in drink, and we call that health, we know our life to be but a span,
pns12 vvb p-acp n1 p-acp n1, cc pns12 vvb d n1, pns12 vvb po12 n1 pc-acp vbi p-acp dt n1,
(16) sermon (DIV1)
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and yet we can wash away one inche in ryot, we can burn away one inch in lust, we can bleed away one inch in quarrels, we have not an inch for every sin;
and yet we can wash away one inch in riot, we can burn away one inch in lust, we can bleed away one inch in quarrels, we have not an inch for every since;
cc av pns12 vmb vvi av crd n1 p-acp n1, pns12 vmb vvi av crd n1 p-acp n1, pns12 vmb vvi av crd n1 p-acp n2, pns12 vhb xx dt n1 p-acp d n1;
(16) sermon (DIV1)
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and if we do not pour out our lives, yet we drop them away.
and if we do not pour out our lives, yet we drop them away.
cc cs pns12 vdb xx vvi av po12 n2, av pns12 vvb pno32 av.
(16) sermon (DIV1)
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For the third peece of our self, our fame and reputation, who had not rather be thought an usurer,
For the third piece of our self, our fame and reputation, who had not rather be Thought an usurer,
p-acp dt ord n1 pp-f po12 n1, po12 n1 cc n1, r-crq vhd xx av-c vbi vvn dt n1,
(16) sermon (DIV1)
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then a beggar? who had not rather be the object of envy, by being great,
then a beggar? who had not rather be the Object of envy, by being great,
cs dt n1? q-crq vhd xx av-c vbi dt n1 pp-f n1, p-acp vbg j,
(16) sermon (DIV1)
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than of scorn and contempt, by being poor, upon any conditions? And for the last of all which is our goods, though our coveteousness appears most, in the love of them, in that lowest thing of all ( Adeo omnia homini cariora seipso, so much does every man think every inferiour thing better than himself,
than of scorn and contempt, by being poor, upon any conditions? And for the last of all which is our goods, though our covetousness appears most, in the love of them, in that lowest thing of all (Adeo omnia Homini cariora Seipso, so much does every man think every inferior thing better than himself,
cs pp-f n1 cc n1, p-acp vbg j, p-acp d n2? cc p-acp dt ord pp-f d r-crq vbz po12 n2-j, cs po12 n1 vvz av-ds, p-acp dt n1 pp-f pno32, p-acp cst js n1 pp-f d (fw-la fw-la fw-la fw-la fw-la, av d vdz d n1 vvb d j-jn n1 av-jc cs px31,
(16) sermon (DIV1)
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than his fame, than his body, than his soul;
than his fame, than his body, than his soul;
cs po31 n1, cs po31 n1, cs po31 n1;
(16) sermon (DIV1)
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which is a most perverse undervaluing of himself, and a damnable humility) yet even with these goods also, (as highly as he values them) a man will past if to fuell,
which is a most perverse undervaluing of himself, and a damnable humility) yet even with these goods also, (as highly as he value's them) a man will passed if to fuel,
r-crq vbz dt av-ds j vvg pp-f px31, cc dt j n1) av av p-acp d n2-j av, (c-acp av-j c-acp pns31 vvz pno32) dt n1 vmb p-acp cs p-acp n1,
(16) sermon (DIV1)
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and foment, and maintain that sin, that he delights in: that which is the most precious, our souls, we undervalue most;
and foment, and maintain that since, that he delights in: that which is the most precious, our Souls, we undervalue most;
cc n1, cc vvi d n1, cst pns31 vvz p-acp: cst r-crq vbz dt av-ds j, po12 n2, pns12 vvi ds;
(16) sermon (DIV1)
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and that which we do esteem most, (though naturally it should be lowest) our estate, we are content to wast, and dissipate for our sins:
and that which we do esteem most, (though naturally it should be lowest) our estate, we Are content to wast, and dissipate for our Sins:
cc cst r-crq pns12 vdb vvi av-ds, (cs av-j pn31 vmd vbi js) po12 n1, pns12 vbr j pc-acp vvi, cc vvi p-acp po12 n2:
(16) sermon (DIV1)
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And whereas the Heathens needed laws to restrain them, from an expensive, and wastful worship of their Gods, every man was so apt to exceed in sacrifices and such other religious duties, til that law, Deus frugi Colunto Let men be thrifty & moderate in religious expenses, was enacted, (which law was a kind of mortmain,
And whereas the heathens needed laws to restrain them, from an expensive, and wasteful worship of their God's, every man was so apt to exceed in Sacrifices and such other religious duties, till that law, Deus frugi Colunto Let men be thrifty & moderate in religious expenses, was enacted, (which law was a kind of mortmain,
cc cs dt n2-jn vvd n2 pc-acp vvi pno32, p-acp dt j, cc j n1 pp-f po32 n2, d n1 vbds av j pc-acp vvi p-acp n2 cc d j-jn j n2, c-acp cst n1, fw-la fw-la fw-it vvb n2 vbb j cc j p-acp j n2, vbds vvn, (r-crq n1 vbds dt n1 pp-f n1,
(16) sermon (DIV1)
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and inhibition, That every man might not bestow what he would, upon the service of those Gods) we have turned our prodigality the other way, upon the devil, whom we have made Haeredem in esse and our sole executor,
and inhibition, That every man might not bestow what he would, upon the service of those God's) we have turned our prodigality the other Way, upon the Devil, whom we have made Haeredem in esse and our sole executor,
cc n1, cst d n1 vmd xx vvi r-crq pns31 vmd, p-acp dt n1 pp-f d n2) pns12 vhb vvn po12 n1 dt j-jn n1, p-acp dt n1, ro-crq pns12 vhb vvn fw-la p-acp fw-la cc po12 j n1,
(16) sermon (DIV1)
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and sacrificed soul, and life, and fame, and fortune, all the gifts of God, and God himself, by making his religion,
and sacrificed soul, and life, and fame, and fortune, all the Gifts of God, and God himself, by making his Religion,
cc j-vvn n1, cc n1, cc n1, cc n1, d dt n2 pp-f np1, cc np1 px31, p-acp vvg po31 n1,
(16) sermon (DIV1)
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and his Sacraments, and the profession of his name, in an hypocriticall use of them, to be the devils instruments, to draw us the easilyer, and hold us the faster;
and his Sacraments, and the profession of his name, in an hypocritical use of them, to be the Devils Instruments, to draw us the easilyer, and hold us the faster;
cc po31 n2, cc dt n1 pp-f po31 n1, p-acp dt j n1 pp-f pno32, pc-acp vbi dt n2 n2, pc-acp vvi pno12 dt av-jc, cc vvb pno12 dt jc;
(16) sermon (DIV1)
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and what prodigality can be conceived to exceed this, in which we do not onely mispend our selves, but mispend our God.
and what prodigality can be conceived to exceed this, in which we do not only misspend our selves, but misspend our God.
cc r-crq n1 vmb vbi vvn pc-acp vvi d, p-acp r-crq pns12 vdb xx av-j vvi po12 n2, p-acp vvi po12 n1.
(16) sermon (DIV1)
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The other point in this exprobration is, that, as we have prodigally sold our selves, so we have inconsiderately sold our selves for nothing;
The other point in this exprobration is, that, as we have prodigally sold our selves, so we have inconsiderately sold our selves for nothing;
dt j-jn n1 p-acp d n1 vbz, cst, c-acp pns12 vhb av-jn vvn po12 n2, av pns12 vhb av-j vvn po12 n2 p-acp pix;
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we have in our bargain, diseases, and we have poverty, and we have unsensibleness of our miseries;
we have in our bargain, diseases, and we have poverty, and we have unsensibleness of our misery's;
pns12 vhb p-acp po12 n1, n2, cc pns12 vhb n1, cc pns12 vhb n1 pp-f po12 n2;
(16) sermon (DIV1)
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but diseases are but privations of health, and poverty but a privation of wealth, and unsensibleness but a privation of tenderness of Conscience;
but diseases Are but privations of health, and poverty but a privation of wealth, and unsensibleness but a privation of tenderness of Conscience;
cc-acp n2 vbr cc-acp n2 pp-f n1, cc n1 p-acp dt n1 pp-f n1, cc n1 p-acp dt n1 pp-f n1 pp-f n1;
(16) sermon (DIV1)
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all are privations, and privations are nothing.
all Are privations, and privations Are nothing.
d vbr n2, cc n2 vbr pix.
(16) sermon (DIV1)
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if a man had got nothing by a bargain but repentance, he would think, and justly, he had got little:
if a man had god nothing by a bargain but Repentance, he would think, and justly, he had god little:
cs dt n1 vhd vvn pix p-acp dt n1 p-acp n1, pns31 vmd vvi, cc av-j, pns31 vhd vvn j:
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but if thou hadst repentance in this bargain, thy bargain were the better; if thou couldst come to think thy bargain bad, it were a good bargain;
but if thou Hadst Repentance in this bargain, thy bargain were the better; if thou Couldst come to think thy bargain bad, it were a good bargain;
cc-acp cs pns21 vhd2 n1 p-acp d n1, po21 n1 vbdr dt jc; cs pns21 vmd2 vvi pc-acp vvi po21 n1 j, pn31 vbdr dt j n1;
(16) sermon (DIV1)
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but the height of the misery is in this, that one of those nothings, for which we have sold our selves is a stupidity,
but the height of the misery is in this, that one of those nothings, for which we have sold our selves is a stupidity,
cc-acp dt n1 pp-f dt n1 vbz p-acp d, cst pi pp-f d pi2x, c-acp r-crq pns12 vhb vvn po12 n2 vbz dt n1,
(16) sermon (DIV1)
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an unsensibleness of our own wretchedness. The Laws do annull, and make void fraudulent conveyances;
an unsensibleness of our own wretchedness. The Laws do annul, and make void fraudulent conveyances;
dt n1 pp-f po12 d n1. dt n2 vdb vvi, cc vvi j j n2;
(16) sermon (DIV1)
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and then the laws presume fraud in the conveyance, if at least half the value of the thing be not given:
and then the laws presume fraud in the conveyance, if At least half the valve of the thing be not given:
cc av dt n2 vvb n1 p-acp dt n1, cs p-acp ds j-jn dt n1 pp-f dt n1 vbb xx vvn:
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now if the whole world be not worth one soul, who can say, that he hath half his value? it were not meerly nothing,
now if the Whole world be not worth one soul, who can say, that he hath half his valve? it were not merely nothing,
av cs dt j-jn n1 vbb xx j crd n1, r-crq vmb vvi, cst pns31 vhz j-jn po31 n1? pn31 vbdr xx av-j pi2,
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if (considering that inventary, which we spoke of before) we had the worse for the better;
if (considering that inventary, which we spoke of before) we had the Worse for the better;
cs (vvg d j, r-crq pns12 vvd pp-f p-acp) pns12 vhd dt jc p-acp dt jc;
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that were but an ill exchange, but yet it were not nothing. If we had bodies for our souls, it were not meerly nothing;
that were but an ill exchange, but yet it were not nothing. If we had bodies for our Souls, it were not merely nothing;
cst vbdr p-acp dt j-jn n1, cc-acp av pn31 vbdr xx pix. cs pns12 vhd n2 p-acp po12 n2, pn31 vbdr xx av-j pix;
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but we finde, that sin that sells our souls, decays and withers our bodies;
but we find, that since that sells our Souls, decays and withers our bodies;
cc-acp pns12 vvb, cst n1 cst vvz po12 n2, n2 cc vvz po12 n2;
(16) sermon (DIV1)
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our bodies grow incapable of that sin, unable to commit that sin, which we sold our souls for.
our bodies grow incapable of that since, unable to commit that since, which we sold our Souls for.
po12 n2 vvb j pp-f d n1, j-u pc-acp vvi d n1, r-crq pns12 vvd po12 n2 p-acp.
(16) sermon (DIV1)
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If we had fame and reputation for out bodies, it were not nothing:
If we had fame and reputation for out bodies, it were not nothing:
cs pns12 vhd n1 cc n1 c-acp av n2, pn31 vbdr xx pix:
(16) sermon (DIV1)
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but we see, that Heretiques, that give their bodies to the fire, are by the very law, infamous,
but we see, that Heretics, that give their bodies to the fire, Are by the very law, infamous,
cc-acp pns12 vvb, cst n2, cst vvb po32 n2 p-acp dt n1, vbr p-acp dt j n1, j,
(16) sermon (DIV1)
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and they are infamous in every mans apprehension.
and they Are infamous in every men apprehension.
cc pns32 vbr j p-acp d ng1 n1.
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If we had worldly goods for loss of fame, and of our good name, yet still it were not nothing;
If we had worldly goods for loss of fame, and of our good name, yet still it were not nothing;
cs pns12 vhd j n2-j p-acp n1 pp-f n1, cc pp-f po12 j n1, av av pn31 vbdr xx pix;
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but we see that witches, who are infamous persons, for the most part, live in extreme beggery too.
but we see that Witches, who Are infamous Persons, for the most part, live in extreme beggary too.
cc-acp pns12 vvb d n2, r-crq vbr j n2, p-acp dt av-ds n1, vvb p-acp j-jn n1 av.
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So that the exprobration is just, we have sold our selves for nothing;
So that the exprobration is just, we have sold our selves for nothing;
av cst dt n1 vbz j, pns12 vhb vvn po12 n2 p-acp pix;
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and however the ordinary murmuring may be true, in other things, that all things are grown dearer, our souls are still cheap enough, which at first were all sold in gross,
and however the ordinary murmuring may be true, in other things, that all things Are grown Dearer, our Souls Are still cheap enough, which At First were all sold in gross,
cc c-acp dt j j-vvg vmb vbi j, p-acp j-jn n2, cst d n2 vbr vvn jc-jn, po12 n2 vbr av j av-d, r-crq p-acp ord vbdr av-d vvn p-acp j,
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for (perchance) an Apple, and are now retailed every day for nothing. Joseph was sold underfoot by his brethren;
for (perchance) an Apple, and Are now retailed every day for nothing. Joseph was sold underfoot by his brothers;
c-acp (av) dt n1, cc vbr av vvn d n1 p-acp pix. np1 vbds vvn av p-acp po31 n2;
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but it is hard to say, for how much;
but it is hard to say, for how much;
cc-acp pn31 vbz j pc-acp vvi, c-acp c-crq av-d;
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some Copies have that he was sold for 20 pieces, and some for 25, and some for 30: and S. Ambrose and S. Augustin, collects arguments, at least, allusions, from this variety of Copies:
Some Copies have that he was sold for 20 Pieces, and Some for 25, and Some for 30: and S. Ambrose and S. Augustin, Collects Arguments, At least, allusions, from this variety of Copies:
d n2 vhb d pns31 vbds vvn p-acp crd n2, cc d p-acp crd, cc d p-acp crd: cc np1 np1 cc np1 np1, n2 n2, p-acp ds, n2, p-acp d n1 pp-f n2:
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but all these say, it was but so many pieces of silver. The Septuagints, in their translation, extend them to gold, to so many crowns, or such:
but all these say, it was but so many Pieces of silver. The Septuagints, in their Translation, extend them to gold, to so many crowns, or such:
cc-acp d d vvb, pn31 vbds p-acp av d n2 pp-f n1. dt n2, p-acp po32 n1, vvb pno32 p-acp n1, p-acp av d n2, cc d:
(16) sermon (DIV1)
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Josephus multiplies them to pounds, so many pounds:Josephus multiplies them to pounds, so many pounds:
np1 vvz pno32 p-acp n2, av d n2:
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all think it too low a price for Joseph, to be sold for twenty pieces of silver.
all think it too low a price for Joseph, to be sold for twenty Pieces of silver.
d vvb pn31 av av-j dt n1 p-acp np1, pc-acp vbi vvn p-acp crd n2 pp-f n1.
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But yet if it were so, this was not for nothing;
But yet if it were so, this was not for nothing;
p-acp av cs pn31 vbdr av, d vbds xx p-acp pix;
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and for this selling, his brethren had some pretence of excuse ne polluantur manus, they would but sell him,
and for this selling, his brothers had Some pretence of excuse ne polluantur manus, they would but fell him,
cc p-acp d vvg, po31 n2 vhd d n1 pp-f n1 ccx fw-la fw-la, pns32 vmd p-acp vvi pno31,
(16) sermon (DIV1)
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least their hands should be defiled with blood:
lest their hands should be defiled with blood:
cs po32 n2 vmd vbi vvn p-acp n1:
(16) sermon (DIV1)
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but we sell our selves, ut polluantur manus, therefore, that our hands may be defiled with blood,
but we fell our selves, ut polluantur manus, Therefore, that our hands may be defiled with blood,
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even with our own blood, with the loss of our bodies, which we consume by sin,
even with our own blood, with the loss of our bodies, which we consume by since,
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and of our souls, which perish eternally by it.
and of our Souls, which perish eternally by it.
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Our Saviour Christ, every drop of whose blood was of infinite value (for one of our souls is more worth than the whole world,
Our Saviour christ, every drop of whose blood was of infinite valve (for one of our Souls is more worth than the Whole world,
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and one drop of his blood had been sufficient for all the souls of 1000 worlds,
and one drop of his blood had been sufficient for all the Souls of 1000 world's,
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if it had been applied unto them) was sold scornfully and basely, at a low price;
if it had been applied unto them) was sold scornfully and basely, At a low price;
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at most, not above six pound of our money;
At most, not above six pound of our money;
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but vve sell our selves, and him too, we crucifie him again every day, for nothing:
but we fell our selves, and him too, we crucify him again every day, for nothing:
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& when our sin is the very crucifying of him, that should save us, who shall save us? Earthly Princes have been so jealous of their honours,
& when our since is the very crucifying of him, that should save us, who shall save us? Earthly Princes have been so jealous of their honours,
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as that they have made it Treason, to carry their pictures into any low Office, or into any irreverend place.
as that they have made it Treason, to carry their pictures into any low Office, or into any irreverend place.
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Beloved, whensoever we commit any sin, upon discourse, upon consideration, upon purpose, and plot, the image of God which is engraved and imprinted in us,
beloved, whensoever we commit any since, upon discourse, upon consideration, upon purpose, and plot, the image of God which is engraved and imprinted in us,
j-vvn, c-crq pns12 vvb d n1, p-acp n1, p-acp n1, p-acp n1, cc n1, dt n1 pp-f np1 r-crq vbz vvn cc vvn p-acp pno12,
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and lodged in our understanding, and in that reason which we employ in that sin, is mingled with that sin;
and lodged in our understanding, and in that reason which we employ in that since, is mingled with that since;
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we draw the image of God into all our incontinencies, into all our oppressions, into all our extortions, and supplantations:
we draw the image of God into all our incontinencies, into all our oppressions, into all our extortions, and supplantations:
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we carry his image, into all soul places, which we haunt upon earth; yea we carry his image down with us, to eternal condemnation:
we carry his image, into all soul places, which we haunt upon earth; yea we carry his image down with us, to Eternal condemnation:
pns12 vvb po31 n1, p-acp d n1 n2, r-crq pns12 vvb p-acp n1; uh pns12 vvb po31 n1 a-acp p-acp pno12, p-acp j n1:
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for, even in Hell, uri potest, non exuri Imago Dei, says S. Bernard; The image of God burns in us in hell,
for, even in Hell, uri potest, non exuri Imago Dei, Says S. Bernard; The image of God burns in us in hell,
c-acp, av p-acp n1, fw-la fw-la, fw-la fw-la fw-la fw-la, vvz n1 np1; dt n1 pp-f np1 vvz p-acp pno12 p-acp n1,
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but can never be burnt out of us:
but can never be burned out of us:
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as long as the understanding soul remains, the Image of God remains in it, and so we have used the image of God,
as long as the understanding soul remains, the Image of God remains in it, and so we have used the image of God,
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as witches are said to do the images of men; by wounding or melting the image, they destroy the person:
as Witches Are said to do the Images of men; by wounding or melting the image, they destroy the person:
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and we by defacing the image of God in our selves by sin, to the painful & shameful death of the Cross.
and we by defacing the image of God in our selves by since, to the painful & shameful death of the Cross.
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Rachel and Lea complained of their father Laban, thus, He hath sold us, and hath eat, and consumed the money; Rachel and Lea complained of their father Laban, thus, He hath sold us, and hath eat, and consumed the money;
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they lamented it much, to see themselves sold, and by their father, and their father never the better for the bargain.
they lamented it much, to see themselves sold, and by their father, and their father never the better for the bargain.
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But still our case is worse than any;
But still our case is Worse than any;
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the devil hath bought us, and he, he who hath bought us, hath eaten and consumed the money:
the Devil hath bought us, and he, he who hath bought us, hath eaten and consumed the money:
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he pretends to buy us, by giving us pleasure, or profit for our selves, and then those very pleasures,
he pretends to buy us, by giving us pleasure, or profit for our selves, and then those very pleasures,
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and those riches, which he pretends to give us, are his food, and his instruments, to effect his mischievous, and tyrannous purposes upon us.
and those riches, which he pretends to give us, Are his food, and his Instruments, to Effect his mischievous, and tyrannous Purposes upon us.
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And therefore let no man think himself exempt from this challenge, that he hath sold himself for nothing.
And Therefore let no man think himself exempt from this challenge, that he hath sold himself for nothing.
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Let no man present his Dutals, his Court-rolls, his Bacus, his good Debts, his titles of honour, his Maces,
Let no man present his Dutals, his Court-rolls, his Bacus, his good Debts, his titles of honour, his Maces,
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or his Staves, or his Ensignes of power and Office, and say, call you all this nothing? Compare all these with thy soul, and they are nothing.
or his Staves, or his Ensigns of power and Office, and say, call you all this nothing? Compare all these with thy soul, and they Are nothing.
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Now, whilest thou wallowest in all these here, thou mayest hear God say, Quid habes, quod non accepisti, What hast thou of all this, which thou hast not received;
Now, whilst thou wallowest in all these Here, thou Mayest hear God say, Quid habes, quod non accepisti, What hast thou of all this, which thou hast not received;
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but when the Bell tols, then he shall say, in the voyce of that Bell, Quid habes quod accepisti, What hast thou of all that thou hast received? Is not all that come to nothing? and then thou that thoughtest thy self strong enough in purse, in power, in favour, to compass any thing,
but when the Bell tols, then he shall say, in the voice of that Bell, Quid habes quod accepisti, What hast thou of all that thou hast received? Is not all that come to nothing? and then thou that thoughtest thy self strong enough in purse, in power, in favour, to compass any thing,
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and to embrace many things, shalt not finde thy self able to attain to a door-keepers place in the kingdome of heaven.
and to embrace many things, shalt not find thy self able to attain to a doorkeepers place in the Kingdom of heaven.
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Let no man therefore take too much joy, to apply to himself those words of the parable, Filii saeculi, The children of this world (which grow rich) are wiser than the children of light;
Let no man Therefore take too much joy, to apply to himself those words of the parable, Sons Saeculi, The children of this world (which grow rich) Are Wiser than the children of Light;
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for it is but, In generatione sua, Wiser in their generation; and how litle a while that generation shall last, God knows;
for it is but, In generation sua, Wiser in their generation; and how little a while that generation shall last, God knows;
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and what fools they shall appear to be, for all generations after, we know.
and what Fools they shall appear to be, for all generations After, we know.
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They are called the wisest amongst men, as the Serpent was called the wisest amongst Beasts, that is, still, the fittest for the devil to work in, to make his instruments,
They Are called the Wisest among men, as the Serpent was called the Wisest among Beasts, that is, still, the Fittest for the Devil to work in, to make his Instruments,
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and engines to desire a curse upon themselves, and their posterity.
and Engines to desire a curse upon themselves, and their posterity.
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Let no man wrest Gods example to his purpose, and say, if he do sell himself for nothing, he does but as God himself did,
Let no man wrest God's Exampl to his purpose, and say, if he do fell himself for nothing, he does but as God himself did,
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and as David told him he did, Thou sellest thy people without gain, and doest not increase their price. That was not for nothing;
and as David told him he did, Thou sellest thy people without gain, and dost not increase their price. That was not for nothing;
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God had his end in that: neither was it an absolute sale; but a short term:
God had his end in that: neither was it an absolute sale; but a short term:
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God sels us over to sickness, to tribulations, to afflictions, for sometime; perchance for the whole term, of this short life;
God sells us over to sickness, to tribulations, to afflictions, for sometime; perchance for the Whole term, of this short life;
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but all this is but to improve us, and that we may be the fitter for him when he Takes us into his owne hand again, in that surrender of our self, In manus tuas, when we shall deliver up our souls: to him, that gave them:
but all this is but to improve us, and that we may be the fitter for him when he Takes us into his own hand again, in that surrender of our self, In manus tuas, when we shall deliver up our Souls: to him, that gave them:
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for here no propriety is Destroyed, still here is meum & tuum betwen God and me;
for Here no propriety is Destroyed, still Here is meum & tuum between God and me;
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It is still my soul, and still his soul; and when God looked mercyfully towards Job then Satans lease expired.
It is still my soul, and still his soul; and when God looked mercifully towards Job then Satan lease expired.
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God doth not give his saints •or Nothing;
God does not give his Saints •or Nothing;
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for sanguis Semen, The blood of the Martyrs was the seed of the Church & ye are bought with a price sayes the Apostle;
for sanguis Semen, The blood of the Martyrs was the seed of the Church & you Are bought with a price Says the Apostle;
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It is pretiore ye are pretiously bought, even with the pretious blood, of the onely Sone of God. It is pretiore you Are preciously bought, even with the precious blood, of the only Soon of God.
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And for our temporall and secular value, in Gods account, we see how God expressed his care of the people,
And for our temporal and secular valve, in God's account, we see how God expressed his care of the people,
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when he diverted Sennachrib, from afflicting them, by turning him upon other wars.
when he diverted Sennachrib, from afflicting them, by turning him upon other wars.
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I gave Egypt for thy ransome, Ethiopia, and seba for the, because thou wast pretious in my sight, I gave Egypt for thy ransom, Ethiopia, and seba for thee, Because thou wast precious in my sighed,
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and thou wast honourable, and I loved the; therfore will I give man for the, and people for thy sake. and thou wast honourable, and I loved thee; Therefore will I give man for thee, and people for thy sake.
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And this leads us in to the second part, The Consolation, that Though, nay, because we have sold our selves for nothing, we shall be Redemed with out mony.
And this leads us in to the second part, The Consolation, that Though, nay, Because we have sold our selves for nothing, we shall be Redeemed with out money.
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Into this part then, there is at first a strange Enterance; Therfore, That therfore, because we have sold our selves we should be redeemed;
Into this part then, there is At First a strange Entrance; Therefore, That Therefore, Because we have sold our selves we should be redeemed;
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Therefore because we have been prodigal, we should be made rich.
Therefore Because we have been prodigal, we should be made rich.
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But, this Therfore, this reason, relates to the prise, not to the worke of the Redemption,
But, this Therefore, this reason, relates to the prize, not to the work of the Redemption,
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Because it was for nothing, that we were sold, it is without money, that we are Redeemed:
Because it was for nothing, that we were sold, it is without money, that we Are Redeemed:
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for, for that, there is reason in Equity: but for the Redemption itself, there is no therfore, no reason at all:
for, for that, there is reason in Equity: but for the Redemption itself, there is no Therefore, no reason At all:
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to be assigned, but onley the Eternall goodness of God himself, and the Eternall purpose of his will:
to be assigned, but only the Eternal Goodness of God himself, and the Eternal purpose of his will:
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Of which will of God, whosoever seeks a reason, Aliquid majus Deo quaerit, says S. Augustin, he that seeks what perswaded or inclind the will of God, seeks for somthing wiser, and greater than God himself.
Of which will of God, whosoever seeks a reason, Aliquid Majus God Query, Says S. Augustin, he that seeks what persuaded or inclined the will of God, seeks for something Wiser, and greater than God himself.
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In this redemption then God pursues the devil, in all those steps, by which he had made his profit, of a prodigality;
In this redemption then God pursues the Devil, in all those steps, by which he had made his profit, of a prodigality;
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for, first, as we gave away our selves, so he restores us to our selves again.
for, First, as we gave away our selves, so he restores us to our selves again.
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It is well expresed in the parable of the prodigall; and his case is ours. The portion which he asked of his father, was the use of his free-will. God gave it him;
It is well expressed in the parable of the prodigal; and his case is ours. The portion which he asked of his father, was the use of his freewill. God gave it him;
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Adams first Immortality was, posse non mori he needed not to have died:Adams First Immortality was, posse non Mori he needed not to have died:
np1 ord n1 vbds, fw-la fw-fr fw-la pns31 vvd xx pc-acp vhi vvn:
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It was in his own power whether he would keep a free-will, or, no, and he spent that stock, he lost that free-will.
It was in his own power whither he would keep a freewill, or, no, and he spent that stock, he lost that freewill.
pn31 vbds p-acp po31 d n1 cs pns31 vmd vvi dt n1, cc, uh-dx, cc pns31 vvd cst n1, pns31 vvd cst n1.
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He spent not his free-will so as Bellarmin understands this spending, that that man may be sayd to spend his life ill, that misimployes it,
He spent not his freewill so as Bellarmin understands this spending, that that man may be said to spend his life ill, that misimployes it,
pns31 vvd xx po31 n1 av p-acp np1 vvz d vvg, cst d n1 vmb vbi vvn pc-acp vvi po31 n1 j-jn, cst vvz pn31,
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but yet he hath this life in him still: But the prodigall, Adam, spent is utterly:
but yet he hath this life in him still: But the prodigal, Adam, spent is utterly:
cc-acp av pns31 vhz d n1 p-acp pno31 av: cc-acp dt j-jn, np1, vvn vbz av-j:
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he spent it so, that he and we have no freewill at all left. But yet;
he spent it so, that he and we have no freewill At all left. But yet;
pns31 vvd pn31 av, cst pns31 cc pns12 vhb dx n1 p-acp d j. p-acp av;
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even the prodigall sayd, that he would return to his father, and he came;
even the prodigal said, that he would return to his father, and he Come;
av dt j-jn vvn, cst pns31 vmd vvi p-acp po31 n1, cc pns31 vvd;
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He had not only some sudden thoughts of Repentance, but he put himself actually in the way:
He had not only Some sudden thoughts of Repentance, but he put himself actually in the Way:
pns31 vhd xx av-j d j n2 pp-f n1, cc-acp pns31 vvd px31 av-j p-acp dt n1:
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cum longe abesset, says that parable, when he was a great way off, yet because he was in the way, his father met him and kissed him,cum long abesset, Says that parable, when he was a great Way off, yet Because he was in the Way, his father met him and kissed him,
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and put that Robe upon him, which was not onely Dignitas, quam perdidit Adam, as S. Austin qualifies it, a restitution to the same integrity, which Adam had and had lost,
and put that Robe upon him, which was not only Dignitas, quam perdidit Adam, as S. Austin Qualifies it, a restitution to the same integrity, which Adam had and had lost,
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but that was Amictus sapientiae, (so S. Ambrose calls it) it was an ability to preserve himself in that integrity, to which he was restored.
but that was Amictus sapientiae, (so S. Ambrose calls it) it was an ability to preserve himself in that integrity, to which he was restored.
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It was a Robe that was put upon him; it vvas none of his ovvn;
It was a Robe that was put upon him; it was none of his own;
pn31 vbds dt n1 cst vbds vvn p-acp pno31; pn31 vbds pi pp-f po31 d;
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but vvhen it vvas put upon him, it rectified and restored those faculties, which were his own:
but when it was put upon him, it rectified and restored those faculties, which were his own:
cc-acp c-crq pn31 vbds vvn p-acp pno31, pn31 vvn cc vvn d n2, r-crq vbdr po31 d:
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as the eye sees in a man restored to life, though the soul enable the eye and not the eye it self,
as the eye sees in a man restored to life, though the soul enable the eye and not the eye it self,
c-acp dt n1 vvz p-acp dt n1 vvn p-acp n1, cs dt n1 vvi dt n1 cc xx dt n1 pn31 n1,
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so the faculty of free-will works in us as well as it did in Adam though onely the grace of God enable that faculty.
so the faculty of freewill works in us as well as it did in Adam though only the grace of God enable that faculty.
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When God hath wrought that first cure (which he does by incorporating us, in the Church by baptisme) that we are our selves again,
When God hath wrought that First cure (which he does by incorporating us, in the Church by Baptism) that we Are our selves again,
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then (as in the case of prodigals in the law) as they had Tutors,
then (as in the case of prodigals in the law) as they had Tutors,
av (c-acp p-acp dt n1 pp-f n2-jn p-acp dt n1) c-acp pns32 vhd n2,
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and Curators appointed them, so he sends the Holy Ghost, to be our Guardian our Curator:
and Curators appointed them, so he sends the Holy Ghost, to be our Guardian our Curator:
cc n2 vvn pno32, av pns31 vvz dt j n1, pc-acp vbi po12 n1 po12 n1:
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and as the office of that person, in that law, was double, first to reverse all contracts and bargains, which that prodigal person, in that state, had made,
and as the office of that person, in that law, was double, First to reverse all contracts and bargains, which that prodigal person, in that state, had made,
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and secondly to inhibit, and hinder him, from making new contracts, so this blessed Spirit of consolation, by his sanctification, seals to our consciences a Quietus est, a discharge of all former spiritual debts, he cancells all them, he nails them to the cross of Christ,
and secondly to inhibit, and hinder him, from making new contracts, so this blessed Spirit of consolation, by his sanctification, Seals to our Consciences a Quietus est, a discharge of all former spiritual debts, he cancels all them, he nails them to the cross of christ,
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and then he strengthens us against relapses into the same sins again. He proceds farther than this;
and then he strengthens us against relapses into the same Sins again. He proceeds farther than this;
cc av pns31 vvz pno12 p-acp n2 p-acp dt d n2 av. pns31 vvz av-jc cs d;
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beyond restering us, beyond preserving us;
beyond restering us, beyond preserving us;
p-acp vvg pno12, p-acp vvg pno12;
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for he betters us, he improves us, to a better condition, than we were in, at first.
for he betters us, he improves us, to a better condition, than we were in, At First.
c-acp pns31 vvz pno12, pns31 vvz pno12, p-acp dt jc n1, cs pns12 vbdr p-acp, p-acp ord.
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And this he does, first by purging and purifying us, and then by changing, and transmuting us.
And this he does, First by purging and purifying us, and then by changing, and transmuting us.
cc d pns31 vdz, ord p-acp n-vvg cc n-vvg pno12, cc av p-acp vvg, cc vvg pno12.
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He purges us by his sun-shine, by his temporal blessings;
He purges us by his sunshine, by his temporal blessings;
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for, as the greatest globes of gold lye nearest the face and top of the earth, where they have received the best concoction from the heat of the sun;
for, as the greatest globes of gold lie nearest the face and top of the earth, where they have received the best concoction from the heat of the sun;
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so certainly, in reason, they who have had Gods continual sun-shine upon them, in a prosperous fortune, should have received the best concoction, the best digestion of the testimonies of his love,
so Certainly, in reason, they who have had God's continual sunshine upon them, in a prosperous fortune, should have received the best concoction, the best digestion of the testimonies of his love,
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and consequently be the purer, and the more refined mettall.
and consequently be the Purer, and the more refined mettle.
cc av-j vbi dt jc, cc dt av-dc j-vvn n1.
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If this purging prevail not, then he comes to purge those whom he means to lay up in his treasure, with tribulation;
If this purging prevail not, then he comes to purge those whom he means to lay up in his treasure, with tribulation;
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he carries them from the sunshine into the fire, and therefore, if those tribulations fall upon thee in a great and heavy measure, think thy dross needed this vehemence,
he carries them from the sunshine into the fire, and Therefore, if those tribulations fallen upon thee in a great and heavy measure, think thy dross needed this vehemence,
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and do not make afflictions, Arguments of God neglecting thee, for he that is presented to have suffered very much, is also presented to have been very righteous, that is Iob; And he that was the most innocent of all, suffered most of all, Christ Iesus thy Saviour.
and do not make afflictions, Arguments of God neglecting thee, for he that is presented to have suffered very much, is also presented to have been very righteous, that is Job; And he that was the most innocent of all, suffered most of all, christ Iesus thy Saviour.
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From this purifying comes our transmutation, that we are changed in semen Dei, made the seed of God:
From this purifying comes our transmutation, that we Are changed in semen Dei, made the seed of God:
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for, so God calls children that are derived from honest, and godly parents, The seed of God, in the Prophet:
for, so God calls children that Are derived from honest, and godly Parents, The seed of God, in the Prophet:
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but more fully in the Apostle, whosoever is born of God sinneth not, for his seed remaineth in him:
but more Fully in the Apostle, whosoever is born of God Sinneth not, for his seed remains in him:
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for this generation, is our regeneration, of his own will begat he us, with the word of truth: for this generation, is our regeneration, of his own will begat he us, with the word of truth:
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this grace makes us as properly the seed of God, as sin makes us the seed of the Devill, of the Serpent, and so we are expresly called in Gen. and so also in the Apostles, you are of your father the devil, and the lusts of your father, you will do.
this grace makes us as properly the seed of God, as since makes us the seed of the devil, of the Serpent, and so we Are expressly called in Gen. and so also in the Apostles, you Are of your father the Devil, and the Lustiest of your father, you will do.
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So we are changed in naturam Dei, as S. Peter expresses: it By his precious promises we are made partakers of the divine nature:
So we Are changed in naturam Dei, as S. Peter Expresses: it By his precious promises we Are made partakers of the divine nature:
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not Ab anteriori, nor a posteriori; not that we are so derived from the nature and essence of God,
not Ab anteriori, nor a posteriori; not that we Are so derived from the nature and essence of God,
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as that our souls should be of his very substance, as the Manichees imagined, nor,
as that our Souls should be of his very substance, as the manichees imagined, nor,
c-acp cst po12 n2 vmd vbi pp-f po31 j n1, c-acp dt n2 vvd, ccx,
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as Origen mistook, upon misinterpreting these words to the Corinthians, ut Deus sit omnia in omnibus, That God should be all in all,
as Origen mistook, upon Misinterpreting these words to the Corinthians, ut Deus sit omnia in omnibus, That God should be all in all,
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so as that at last, the whole nature of mankind, and indeed, all other natures and substances (if Origen have been rightly understood by some men near his own times) should be swallowed up,
so as that At last, the Whole nature of mankind, and indeed, all other nature's and substances (if Origen have been rightly understood by Some men near his own times) should be swallowed up,
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and drowned in the very substance of God himself.
and drowned in the very substance of God himself.
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But this transmutation is a glorious restoring of Gods image in us, and it is our conformity to him;
But this transmutation is a glorious restoring of God's image in us, and it is our conformity to him;
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and when either his temporal blessings, or his afflictions, his sun, or his fire, hath tried us up to that height, to a conformity to him,
and when either his temporal blessings, or his afflictions, his sun, or his fire, hath tried us up to that height, to a conformity to him,
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then come we to that transmutation, which admits no re-transmutation, which is a modest, but infalible assurance of a final perseverance,
then come we to that transmutation, which admits no re-transmutation, which is a modest, but infallible assurance of a final perseverance,
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so to be joyned to the Lord, as to be one spirit with him;
so to be joined to the Lord, as to be one Spirit with him;
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for as a spirit cannot be divided, so they who are thus changed into him, are so much His,
for as a Spirit cannot be divided, so they who Are thus changed into him, Are so much His,
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so much He, as that nothing can separate them from him;
so much He, as that nothing can separate them from him;
av av-d pns31, c-acp cst pix vmb vvi pno32 p-acp pno31;
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and this is the ladder, by which we may try, how far we are in the way to heaven.
and this is the ladder, by which we may try, how Far we Are in the Way to heaven.
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And when we are come to this, then we are able to see, and to consider, the poverty,
And when we Are come to this, then we Are able to see, and to Consider, the poverty,
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and the value of him, who had before bought us, for nothing, and enthraled us. The Devil is called the Lord of the world;
and the valve of him, who had before bought us, for nothing, and enthralled us. The devil is called the Lord of the world;
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but that is, in the person of Infidells; and we are none of that world. Though we have to do with Principallities, and spiritual wickedness, yet St:
but that is, in the person of Infidels; and we Are none of that world. Though we have to do with Principalities, and spiritual wickedness, yet Saint:
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Paul motions it thus much, Est nobis Colluctatio, He arms us at all points, in that chapter, fit to indure any violent,Paul motions it thus much, Est nobis Colluctatio, He arms us At all points, in that chapter, fit to endure any violent,
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or any long attempt, and yet he tells us, that all that we have to do with the Devil, is but Colluctatio, but a wrastling;
or any long attempt, and yet he tells us, that all that we have to do with the devil, is but Colluctatio, but a wrestling;
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we may be throwen, but we cannot be slain. So also is the same state of the saints of Gods described.
we may be thrown, but we cannot be slave. So also is the same state of the Saints of God's described.
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That the Devil labours to Devoure, That he walks about, and seeks, Those who are without the pale, without the Church,
That the devil labours to Devour, That he walks about, and seeks, Those who Are without the pale, without the Church,
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and these that are Rebellious and refractary within it, these he may devoure without any resistance: they fall into his mouth;
and these that Are Rebellious and refractory within it, these he may devour without any resistance: they fallen into his Mouth;
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but for us, who are embraced by thy Redemtion, he is put to his labour, and to lose his labour too;
but for us, who Are embraced by thy Redemption, he is put to his labour, and to loose his labour too;
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He is put to seek, and put to miss too. He was put to sue out a Commission, for Jobs good;
He is put to seek, and put to miss too. He was put to sue out a Commission, for Jobs good;
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till then he con•essed to God, Thou hast put a hedge about him. He was put to renew this commision, for his person;
till then he con•essed to God, Thou hast put a hedge about him. He was put to renew this commission, for his person;
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Touch his bones? but further he durst not ask. He hath a Kingdom, but no body knowes where:
Touch his bones? but further he durst not ask. He hath a Kingdom, but no body knows where:
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I would we might still dispute, whether it were in the Earth, or in the Ayre,
I would we might still dispute, whither it were in the Earth, or in the Air,
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and not finde this Kingdome in our owne hearts. Expell him thence; and Gods spirit is as the Air, that admits no vacuity, no emptiness:
and not find this Kingdom in our own hearts. Expel him thence; and God's Spirit is as the Air, that admits no vacuity, no emptiness:
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destroy this kingdome of Satan in your selves, and God will establish his, God will be content with his place. Himselfe you cannot see;
destroy this Kingdom of Satan in your selves, and God will establish his, God will be content with his place. Himself you cannot see;
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thats one degree of his tiranny, to Reserve him selfe, and not be seen; for his deformities would make ye hate him:
thats one degree of his tyranny, to Reserve him self, and not be seen; for his deformities would make you hate him:
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but in his glases in the riches, & in the vanities of this world, you see him and know him not;
but in his glases in the riches, & in the vanities of this world, you see him and know him not;
cc-acp p-acp po31 vvz p-acp dt n2, cc p-acp dt n2 pp-f d n1, pn22 vvb pno31 cc vvb pno31 xx;
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you see him, and know him, and embrace him, St. Chrysost. hath convinced you, in all that can be sayd,
you see him, and know him, and embrace him, Saint Chrysostom hath convinced you, in all that can be said,
pn22 vvb pno31, cc vvb pno31, cc vvi pno31, n1 np1 vhz vvn pn22, p-acp d cst vmb vbi vvn,
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for the love of this world; If thou wilt (says he) that I must therfore look after worldly things,
for the love of this world; If thou wilt (Says he) that I must Therefore look After worldly things,
p-acp dt n1 pp-f d n1; cs pns21 vm2 (vvz pns31) cst pns11 vmb av vvi p-acp j n2,
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because they are necessary, E regione respendeo, says he: Therefore thou needest not look after them, because they are necessary:
Because they Are necessary, E region respendeo, Says he: Therefore thou Needest not look After them, Because they Are necessary:
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Si essent superflua, non deberes confidere quia sunt necessaria, non debes ambigere: Si essent superflua, non deberes confidere quia sunt necessaria, non Debes ambigere:
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for that which is more than necessary, thou shouldest not labour, and for that which is necessary thou shoudst not doubt,
for that which is more than necessary, thou Shouldst not labour, and for that which is necessary thou Shouldst not doubt,
p-acp d r-crq vbz av-dc cs j, pns21 vmd2 xx vvi, cc p-acp d r-crq vbz j pns21 vmd2 xx vvi,
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for, whatsoever God does not give thee, he knows was not necessary for thee, for he can make thee happy without these temporal things,
for, whatsoever God does not give thee, he knows was not necessary for thee, for he can make thee happy without these temporal things,
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as his way in this text is, to redeem without money, which is our last circumstance.
as his Way in this text is, to Redeem without money, which is our last circumstance.
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In delivering his people out of Egypt, he gave no money for them; nay, he made them get money and Jewels at their coming away. In delivering his people out of Egypt, he gave no money for them; nay, he made them get money and Jewels At their coming away.
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In delivering them out of Babylon, he brought them away rich;
In delivering them out of Babylon, he brought them away rich;
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Here, in this redemption, it had been bribery to have given, in so good a cause:
Here, in this redemption, it had been bribery to have given, in so good a cause:
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and it had been a new kind of Simony, never heard of, to give money for the exercise of their own grace. He gave no money then;
and it had been a new kind of Simony, never herd of, to give money for the exercise of their own grace. He gave no money then;
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not because he had it not; for Domini est terra, The earth and all in it, is his:
not Because he had it not; for Domini est terra, The earth and all in it, is his:
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ye have taken my silver, and my gold, says God in one Prophet;you have taken my silver, and my gold, Says God in one Prophet;
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and he makes his continual claim, in another, The silver is mine, and the gold is mine. and he makes his continual claim, in Another, The silver is mine, and the gold is mine.
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But it was God and not the devil, that was to be satisfied. In devillish trading there is no passing without money:
But it was God and not the Devil, that was to be satisfied. In devilish trading there is no passing without money:
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in the Temple it self there were, In the Church, and Church affaires there are buyers, and sellers too;
in the Temple it self there were, In the Church, and Church affairs there Are buyers, and sellers too;
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if there were no buyers there would be no sellers; but there was a third sort that was whiped out too; which were Changers.
if there were no buyers there would be no sellers; but there was a third sort that was whipped out too; which were Changer's.
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But in oure case it was God, that was to be satisfied;
But in our case it was God, that was to be satisfied;
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and therefore we were not redeemed with corruptable things, as silver and gold, but with the precious blood of Christ.
and Therefore we were not redeemed with Corruptible things, as silver and gold, but with the precious blood of christ.
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Now this blood of Christ Iesus was not within the Compass of this word, which is here translated Money:
Now this blood of christ Iesus was not within the Compass of this word, which is Here translated Money:
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though, as I noted at the begining, this word Casaph includes all that the heart can wish, or desire:
though, as I noted At the beginning, this word Casaph includes all that the heart can wish, or desire:
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for though the Application of the blood of Christ, now that is shed is to be wished by every sinner to his own soul,
for though the Application of the blood of christ, now that is shed is to be wished by every sinner to his own soul,
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Though the sheding of that blood might have been wished by the patriarchs, to whom God had revealed, that in the fullness of time it should be shed, at the second coming of Christ,
Though the shedding of that blood might have been wished by the Patriarchs, to whom God had revealed, that in the fullness of time it should be shed, At the second coming of christ,
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and the Resurrection may be wished for, by us now, yet, if we take Rem integram, if we take the matter at first, without any such revealing of Gods purpose as he in his Scripture hath afforded us;
and the Resurrection may be wished for, by us now, yet, if we take Remembering integram, if we take the matter At First, without any such revealing of God's purpose as he in his Scripture hath afforded us;
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so no man might have wished, or prayed, without a greater sin in that wish and in that prayer than all his former sins, that the Son of God might come down and dye for his sins:
so no man might have wished, or prayed, without a greater since in that wish and in that prayer than all his former Sins, that the Son of God might come down and die for his Sins:
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If it could possibly have fallen into his imagination, that this might have been a way for his redemption;
If it could possibly have fallen into his imagination, that this might have been a Way for his redemption;
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yet he ought not to have wished that way:
yet he ought not to have wished that Way:
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neither might it, neither certainly did it ever fall within the desire of any desparing sinner, that thought, that the death of Christ appertaind not to him, to wish that God the father,
neither might it, neither Certainly did it ever fallen within the desire of any despairing sinner, that Thought, that the death of christ appertained not to him, to wish that God the father,
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or God the Holy Ghost, would come down, and become man and shed his blood for him.
or God the Holy Ghost, would come down, and become man and shed his blood for him.
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Th blood of Christ by which we are redeemed was not this Casaph it was not Res appetibilis, a thing that a sinner might,
That blood of christ by which we Are redeemed was not this Casaph it was not Rest appetibilis, a thing that a sinner might,
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or could desire to be shed for him, though being shed, he must desire, that it may be applied to him.
or could desire to be shed for him, though being shed, he must desire, that it may be applied to him.
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And hence it is that some of the fathers argue, that when the Devill began to tempt Christ, he knew him not to be the Son of God:
And hence it is that Some of the Father's argue, that when the devil began to tempt christ, he knew him not to be the Son of God:
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for even to the devil himself, the blood of Christ;
for even to the Devil himself, the blood of christ;
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could not be Res appetibilis, a thing that deliberately he could have desired should have been shed.
could not be Rest appetibilis, a thing that deliberately he could have desired should have been shed.
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If the devil had considered, that the shedding of that blood, would have redeemed us, would he have hastned the shedding of that blood?
If the Devil had considered, that the shedding of that blood, would have redeemed us, would he have hastened the shedding of that blood?
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He redeemed us then without money; And as he bought so he sells: He paid no money, he asks no money:
He redeemed us then without money; And as he bought so he sells: He paid no money, he asks no money:
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but he proclaims freely to all, Ho every one that thirsteth come to the waters, and ye that have no silver, come, buy, and eat;
but he proclaims freely to all, Ho every one that Thirsteth come to the waters, and you that have no silver, come, buy, and eat;
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come, I say, buy wine, and milk, without silver, and without money. But you must come;come, I say, buy wine, and milk, without silver, and without money. But you must come;
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and you must come to the market; to the Magazine of his graces, his Church; And you must buy, though you have no money:
and you must come to the market; to the Magazine of his graces, his Church; And you must buy, though you have no money:
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he paid obedience, and he asks obedience to himself, and his Church, at your hands.
he paid Obedience, and he asks Obedience to himself, and his Church, At your hands.
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And then, as Joseph did to his brethren, he will give you your corn, and your money again;
And then, as Joseph did to his brothers, he will give you your corn, and your money again;
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he will give you grace, and temporal blessings too: he will refresh and re-establish your natural faculties, and give you supernatural.
he will give you grace, and temporal blessings too: he will refresh and re-establish your natural faculties, and give you supernatural.
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He hath already done enough for all, even in his mercy, he was just; just to the Devil himself:
He hath already done enough for all, even in his mercy, he was just; just to the devil himself:
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for as we had done, so he did; he gave himself;
for as we had done, so he did; he gave himself;
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both to the first death, as long as it could hold him, and to the second death,
both to the First death, as long as it could hold him, and to the second death,
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as far as it could reach him.
as Far as it could reach him.
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But though all this be already done, yet, to conclude, there is a particular circumstance of Comfort, in this word, you shall be:
But though all this be already done, yet, to conclude, there is a particular circumstance of Comfort, in this word, you shall be:
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that though the act of our redemption be past the Application is future:
that though the act of our redemption be passed the Application is future:
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and in the elect and regenerate child of God, though his conscience tells him every day, that he sels away himself,
and in the elect and regenerate child of God, though his conscience tells him every day, that he sells away himself,
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yet his conscience shall tell him too, he shall be redeemed without money, he shall not perish finally:
yet his conscience shall tell him too, he shall be redeemed without money, he shall not perish finally:
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as we cannot carry our thoughts to so high a time, but that God elected us,
as we cannot carry our thoughts to so high a time, but that God elected us,
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before that, so we cannot continue our sins of infirmity so long, but that God will have mercy upon us after that:
before that, so we cannot continue our Sins of infirmity so long, but that God will have mercy upon us After that:
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I cannot name a time, when Gods love began, it is eternal, I cannot imagine a time,
I cannot name a time, when God's love began, it is Eternal, I cannot imagine a time,
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when his mercy will end, it is perpetual.
when his mercy will end, it is perpetual.
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A SERMON PREACHED AT VVHITE-HALL Aprill 12. 1618. SERM. XII. Gen. 32.10. I am not worthy of the least of all thy mercies, and of all the truth which thou hast shewed unto thy servant;
A SERMON PREACHED AT WHITEHALL April 12. 1618. SERMON. XII. Gen. 32.10. I am not worthy of the least of all thy Mercies, and of all the truth which thou hast showed unto thy servant;
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for with my staff I passed over this Jordan and now I am become two bands.
for with my staff I passed over this Jordan and now I am become two bans.
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THis text is in the midst of Jacobs prayer; and this prayer is in the midst of Jacobs preparation in the time of danger.
THis text is in the midst of Jacobs prayer; and this prayer is in the midst of Jacobs preparation in the time of danger.
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3835
His dangers were from persons near him, from his Alliance, by marriage, and from his nearest kindred by blood.
His dangers were from Persons near him, from his Alliance, by marriage, and from his nearest kindred by blood.
po31 n2 vbdr p-acp n2 av-j pno31, p-acp po31 n1, p-acp n1, cc p-acp po31 js n1 p-acp n1.
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Laban, into whose house he had married, made advantages upon him, deluded him, oppressed him, pursued him.Laban, into whose house he had married, made advantages upon him, deluded him, oppressed him, pursued him.
np1, p-acp rg-crq n1 pns31 vhd vvn, vvd n2 p-acp pno31, vvn pno31, vvd pno31, vvd pno31.
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And Esau his own brother lay how in his way, when he was returning from Mesopotamia to Canaan, from his father-in-law, to his natural father, from Laban, to Isaac. He had sent messengers to try his brothers disposition towards him;
And Esau his own brother lay how in his Way, when he was returning from Mesopotamia to Canaan, from his father-in-law, to his natural father, from Laban, to Isaac. He had sent messengers to try his Brother's disposition towards him;
np1 np1 po31 d n1 vvi c-crq p-acp po31 n1, c-crq pns31 vbds vvg p-acp np1 p-acp np1, p-acp po31 n1, p-acp po31 j n1, p-acp np1, p-acp np1. pns31 vhd vvn n2 pc-acp vvi po31 ng1 n1 p-acp pno31;
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they returned with relation of great preparation that Esau made to come forth towards him, but whether in hostile or friendly manner, they could inform nothing.
they returned with Relation of great preparation that Esau made to come forth towards him, but whither in hostile or friendly manner, they could inform nothing.
pns32 vvd p-acp n1 pp-f j n1 cst np1 vvd pc-acp vvi av p-acp pno31, cc-acp cs p-acp j cc j n1, pns32 vmd vvi pix.
(17) sermon (DIV1)
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Then was Jacob greatly afraid, and sore troubled, but not so afraid, nor so troubled, as that he was stupified, or negligent in providing against the imminent dangers.Then was Jacob greatly afraid, and soar troubled, but not so afraid, nor so troubled, as that he was Stupified, or negligent in providing against the imminent dangers.
av vbds np1 av-j j, cc av-j vvn, p-acp xx av j, ccx av vvn, c-acp cst pns31 vbds vvn, cc j p-acp vvg p-acp dt j n2.
(17) sermon (DIV1)
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First then he makes as sure as he can at home;
First then he makes as sure as he can At home;
ord cs pns31 vvz p-acp j c-acp pns31 vmb p-acp n1-an;
(17) sermon (DIV1)
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He disposes his troops, and his cattel so, as that, if his brother should come hostilly, he might do least harm. He disposes his troops, and his cattle so, as that, if his brother should come hostilly, he might do least harm.
pns31 vvz po31 n2, cc po31 n2 av, c-acp d, cs po31 n1 vmd vvi av-j, pns31 vmd vdi av-ds n1.
(17) sermon (DIV1)
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And he provides as well as he could that he should not come hostilly, he sends him presents,
And he provides as well as he could that he should not come hostilly, he sends him presents,
cc pns31 vvz a-acp av c-acp pns31 vmd cst pns31 vmd xx vvi av-j, pns31 vvz pno31 n2,
(17) sermon (DIV1)
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and he sends him respective and ceremonious messages.
and he sends him respective and ceremonious messages.
cc pns31 vvz pno31 j cc j n2.
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He neglects not the strengthening of him self, that so he might make his peace when he were able to sustein a war;
He neglects not the strengthening of him self, that so he might make his peace when he were able to sustain a war;
pns31 vvz xx dt vvg pp-f pno31 n1, cst av pns31 vmd vvi po31 n1 c-crq pns31 vbdr j pc-acp vvi dt n1;
(17) sermon (DIV1)
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he neglects not the removing of all occasions, that might submit him to a war:
he neglects not the removing of all occasions, that might submit him to a war:
pns31 vvz xx dt n-vvg pp-f d n2, cst vmd vvi pno31 p-acp dt n1:
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And in the midst of these two important and necessary cares, love of peace, and provision for war, his chief recourse is to God; to him he prays;
And in the midst of these two important and necessary Cares, love of peace, and provision for war, his chief recourse is to God; to him he prays;
cc p-acp dt n1 pp-f d crd j cc j n2, n1 pp-f n1, cc n1 p-acp n1, po31 j-jn n1 vbz p-acp np1; p-acp pno31 pns31 vvz;
(17) sermon (DIV1)
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and he prays to him first, as he was (as we may say) Deus familiaris, a God to his family, and race O God of my father Abraham, and God of my father Isaac;
and he prays to him First, as he was (as we may say) Deus familiaris, a God to his family, and raze Oh God of my father Abraham, and God of my father Isaac;
cc pns31 vvz p-acp pno31 ord, c-acp pns31 vbds (c-acp pns12 vmb vvi) fw-la fw-la, dt n1 p-acp po31 n1, cc n1 uh np1 pp-f po11 n1 np1, cc np1 pp-f po11 n1 np1;
(17) sermon (DIV1)
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and as a God, from whom this familiarity did not take away the reverence;
and as a God, from whom this familiarity did not take away the Reverence;
cc p-acp dt np1, p-acp ro-crq d n1 vdd xx vvi av dt n1;
(17) sermon (DIV1)
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for he addes there presently the great name of Jehova, the Lord he present to him his obedience to his commandment, Thou saidst unto me, Return unto thy Countrey, and to thy kindred, he presents to him his confidence in his promises, Thou saidst, I will surely do thee good,
for he adds there presently the great name of Jehovah, the Lord he present to him his Obedience to his Commandment, Thou Said unto me, Return unto thy Country, and to thy kindred, he presents to him his confidence in his promises, Thou Said, I will surely do thee good,
c-acp pns31 vvz a-acp av-j dt j n1 pp-f np1, dt n1 pns31 vvb p-acp pno31 po31 n1 p-acp po31 n1, pns21 vvd2 p-acp pno11, vvb p-acp po21 n1, cc p-acp po21 n1, pns31 vvz p-acp pno31 po31 n1 p-acp po31 n2, pns21 vvd2, pns11 vmb av-j vdi pno21 j,
(17) sermon (DIV1)
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and make thy seed, as the sand of the sea; and make thy seed, as the sand of the sea;
cc vvb po21 n1, c-acp dt n1 pp-f dt n1;
(17) sermon (DIV1)
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and upon these grounds and inducements, he comes to the formal prayer, Erue me, I pray thee deliver me from the hand of my brother;
and upon these grounds and inducements, he comes to the formal prayer, Rescue me, I pray thee deliver me from the hand of my brother;
cc p-acp d n2 cc n2, pns31 vvz p-acp dt j n1, vvb pno11, pns11 vvb pno21 vvb pno11 p-acp dt n1 pp-f po11 n1;
(17) sermon (DIV1)
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and he prayes for others as well as himself; for I fear he will smite me, and the Mothers upon the Children:
and he prays for Others as well as himself; for I Fear he will smite me, and the Mother's upon the Children:
cc pns31 vvz p-acp n2-jn c-acp av c-acp px31; c-acp pns11 vvb pns31 vmb vvi pno11, cc dt ng1 p-acp dt n2:
(17) sermon (DIV1)
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He solicites God for all that are committed to him.
He solicits God for all that Are committed to him.
pns31 vvz np1 p-acp d cst vbr vvn p-acp pno31.
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And as in the Midst of danger, he came to preparation, and in the midst of his preparations, he came to this prayer,
And as in the Midst of danger, he Come to preparation, and in the midst of his preparations, he Come to this prayer,
cc c-acp p-acp dt n1 pp-f n1, pns31 vvd p-acp n1, cc p-acp dt n1 pp-f po31 n2, pns31 vvd p-acp d n1,
(17) sermon (DIV1)
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so in the midst of this prayer, he comes to this humble and gratfull consideration, that God had been already more bountifull unto him than he could have proposed to his hopes or to his wishes, I am not worthy of the least of all thy Mercyes and of all the Truth which thou hast shewed unto thy servant;
so in the midst of this prayer, he comes to this humble and gratfull consideration, that God had been already more bountiful unto him than he could have proposed to his hope's or to his wishes, I am not worthy of the least of all thy mercies and of all the Truth which thou hast showed unto thy servant;
av p-acp dt n1 pp-f d n1, pns31 vvz p-acp d j cc j n1, cst np1 vhd vbn av av-dc j p-acp pno31 cs pns31 vmd vhi vvn p-acp po31 n2 cc p-acp po31 n2, pns11 vbm xx j pp-f dt ds pp-f d po21 n2 cc pp-f d dt n1 r-crq pns21 vh2 vvn p-acp po21 n1;
(17) sermon (DIV1)
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for with my staffe I passed over this Jordan; and now I am become two bands. for with my staff I passed over this Jordan; and now I am become two bans.
c-acp p-acp po11 n1 pns11 vvn p-acp d n1; cc av pns11 vbm vvn crd n2.
(17) sermon (DIV1)
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First then this part of the prayer, hath in it, that which is the Center and Basis, First then this part of the prayer, hath in it, that which is the Centre and Basis,
np1 av d n1 pp-f dt n1, vhz p-acp pn31, cst r-crq vbz dt n1 cc n1,
(17) sermon (DIV1)
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and establish-ment of all true prayers A disclaiming of Merit;
and establish-ment of all true Prayers A disclaiming of Merit;
cc j pp-f d j n2 dt n-vvg pp-f n1;
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for when a man pretends Merit, it is so far from a prayer, as that it is rather a chalenge,
for when a man pretends Merit, it is so Far from a prayer, as that it is rather a challenge,
p-acp c-crq dt n1 vvz n1, pn31 vbz av av-j p-acp dt n1, c-acp cst pn31 vbz av-c dt n1,
(17) sermon (DIV1)
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an increpation, an exprobration of his slacknes, to whom we speak that he gives us not with out asking:
an increpation, an exprobration of his slackness, to whom we speak that he gives us not with out asking:
dt n1, dt n1 pp-f po31 n1, p-acp ro-crq pns12 vvb cst pns31 vvz pno12 xx p-acp av vvg:
(17) sermon (DIV1)
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I am not worthy sayes Jacob. But yet though Jacob confess humblie this unworthyness in himselfe,
I am not worthy sayes Jacob. But yet though Jacob confess humbly this unworthiness in himself,
pns11 vbm xx j zz np1 p-acp av cs np1 vvb av-j d n1 p-acp px31,
(17) sermon (DIV1)
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yet he does not say that he is, or was Nothing at all, in respect of these benefits It is not Nihil sam, but katon, parvus sum Impar Sum;
yet he does not say that he is, or was Nothing At all, in respect of these benefits It is not Nihil same, but Katon, Small sum Impar Sum;
av pns31 vdz xx vvi cst pns31 vbz, cc vbds pix p-acp d, p-acp n1 pp-f d n2 pn31 vbz xx fw-la d, cc-acp n1, j n1 np1 n1;
(17) sermon (DIV1)
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Man is no such thing as can invite God to work upon him, but he is such a thing,
Man is no such thing as can invite God to work upon him, but he is such a thing,
n1 vbz dx d n1 c-acp vmb vvi np1 pc-acp vvi p-acp pno31, cc-acp pns31 vbz d dt n1,
(17) sermon (DIV1)
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as nothing else is capable of his working but man. It is not much that he is; but something he is:
as nothing Else is capable of his working but man. It is not much that he is; but something he is:
c-acp pix av vbz j pp-f po31 n-vvg p-acp n1. pn31 vbz xx av-d cst pns31 vbz; p-acp pi pns31 vbz:
(17) sermon (DIV1)
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But parvus sum, prae omnibus, prae singulis; whether I take my self altogether, thus grown up in honour, in office, in estate,
But Small sum, Prae omnibus, Prae Singulis; whither I take my self altogether, thus grown up in honour, in office, in estate,
cc-acp j n1, fw-la fw-la, fw-la fw-la; cs pns11 vvb po11 n1 av, av vvn a-acp p-acp n1, p-acp n1, p-acp n1,
(17) sermon (DIV1)
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or whether I take my self in pieces, and consider every step, that thy mighty hand hath led me;
or whither I take my self in Pieces, and Consider every step, that thy mighty hand hath led me;
cc cs pns11 vvb po11 n1 p-acp n2, cc vvb d n1, cst po21 j n1 vhz vvn pno11;
(17) sermon (DIV1)
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I am not worthy of all these, nor of any of these degrees; not of the least of these.
I am not worthy of all these, nor of any of these Degrees; not of the least of these.
pns11 vbm xx j pp-f d d, ccx pp-f d pp-f d n2; xx pp-f dt ds pp-f d.
(17) sermon (DIV1)
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Not whether I consider thy mercies, which are the promises that God makes to us at first, out of his meer gracious goodness,
Not whither I Consider thy Mercies, which Are the promises that God makes to us At First, out of his mere gracious Goodness,
xx cs pns11 vvb po21 n2, r-crq vbr dt n2 cst np1 vvz p-acp pno12 p-acp ord, av pp-f po31 j j n1,
(17) sermon (DIV1)
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or whether I consider thy truth, the assuredness of those promises, to which he hath been pleased to bind himself;
or whither I Consider thy truth, the assuredness of those promises, to which he hath been pleased to bind himself;
cc cs pns11 vvb po21 n1, dt n1 pp-f d n2, p-acp r-crq pns31 vhz vbn vvn pc-acp vvi px31;
(17) sermon (DIV1)
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non sum dignus, not whether we consider this Truth, and fidelity of God in Spe, in our own hope,non sum Dignus, not whither we Consider this Truth, and Fidis of God in See, in our own hope,
fw-fr fw-la fw-la, xx c-crq pns12 vvb d n1, cc n1 pp-f np1 p-acp fw-la, p-acp po12 d n1,
(17) sermon (DIV1)
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and confident, and patient expectation, that they shall be performed unto us, or whether we consider them in Re, in our thankfulness,
and confident, and patient expectation, that they shall be performed unto us, or whither we Consider them in Re, in our thankfulness,
cc j, cc j n1, cst pns32 vmb vbi vvn p-acp pno12, cc cs pns12 vvb pno32 p-acp fw-mi, p-acp po12 n1,
(17) sermon (DIV1)
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and experience, as truths already performed unto us;
and experience, as truths already performed unto us;
cc n1, c-acp n2 av vvn p-acp pno12;
(17) sermon (DIV1)
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the truth which thou hast shewed, for all these mercies, and all these truths, all these promises,
the truth which thou hast showed, for all these Mercies, and all these truths, all these promises,
dt n1 r-crq pns21 vh2 vvn, p-acp d d n2, cc d d n2, d d n2,
(17) sermon (DIV1)
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and all these performances, as they found no title at all in me to them at first,
and all these performances, as they found no title At all in me to them At First,
cc d d n2, c-acp pns32 vvd dx n1 p-acp d p-acp pno11 p-acp pno32 p-acp ord,
(17) sermon (DIV1)
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so they imprint no other title in me by being come, but to make me his servant, to use them to his glory.
so they imprint no other title in me by being come, but to make me his servant, to use them to his glory.
av pns32 vvb dx j-jn n1 p-acp pno11 p-acp vbg vvn, cc-acp pc-acp vvi pno11 po31 n1, pc-acp vvi pno32 p-acp po31 n1.
(17) sermon (DIV1)
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I am not worthy of the least of all thy mercies, and of all the truth, which thou hast shewed unto thy servant; I am not worthy of the least of all thy Mercies, and of all the truth, which thou hast showed unto thy servant;
pns11 vbm xx j pp-f dt ds pp-f d po21 n2, cc pp-f d dt n1, r-crq pns21 vh2 vvn p-acp po21 n1;
(17) sermon (DIV1)
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for with my staff I passed over this Jordan; and now I am become two bands. And then for a second part, all this consideration Jacob seals with a reason, for;for with my staff I passed over this Jordan; and now I am become two bans. And then for a second part, all this consideration Jacob Seals with a reason, for;
c-acp p-acp po11 n1 pns11 vvn p-acp d n1; cc av pns11 vbm vvn crd n2. cc av p-acp dt ord n1, d d n1 np1 vvz p-acp dt n1, p-acp;
(17) sermon (DIV1)
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it is not a fashional complement with God, it is not a sad and melancholique dejection, and undervaluing of himself;
it is not a fashional compliment with God, it is not a sad and melancholic dejection, and undervaluing of himself;
pn31 vbz xx dt j n1 p-acp np1, pn31 vbz xx dt j cc j n1, cc vvg pp-f px31;
(17) sermon (DIV1)
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but he assigns his particular reason, and that is, what his former state was, what his present state is.
but he assigns his particular reason, and that is, what his former state was, what his present state is.
cc-acp pns31 vvz po31 j n1, cc d vbz, r-crq po31 j n1 vbds, r-crq po31 j n1 vbz.
(17) sermon (DIV1)
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I came over Jordan, he was forced to leave his Countrey;
I Come over Jordan, he was forced to leave his Country;
pns11 vvd p-acp np1, pns31 vbds vvn pc-acp vvi po31 n1;
(17) sermon (DIV1)
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and he came over it but with a staffe, in a poor and ill provided manner;
and he Come over it but with a staff, in a poor and ill provided manner;
cc pns31 vvd p-acp pn31 p-acp p-acp dt n1, p-acp dt j cc av-jn vvn n1;
(17) sermon (DIV1)
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and with his staffe, no assistance but his own. And he returns again, ther's his first comfort; and he returns now;
and with his staff, no assistance but his own. And he returns again, ther's his First Comfort; and he returns now;
cc p-acp po31 n1, dx n1 p-acp po31 d. cc pns31 vvz av, pc-acp|vbz po31 ord n1; cc pns31 vvz av;
(17) sermon (DIV1)
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now that God had spoken to him before he set out, and now that God had revealed to him an army of Angels in his assistance,
now that God had spoken to him before he Set out, and now that God had revealed to him an army of Angels in his assistance,
av cst np1 vhd vvn p-acp pno31 c-acp pns31 vvd av, cc av cst np1 vhd vvn p-acp pno31 dt n1 pp-f n2 p-acp po31 n1,
(17) sermon (DIV1)
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and now that God had increased his temporal state so far, as that he was become two bands,
and now that God had increased his temporal state so Far, as that he was become two bans,
cc av cst np1 vhd vvn po31 j n1 av av-j, c-acp cst pns31 vbds vvn crd n2,
(17) sermon (DIV1)
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so that though he should loose much, yet he had much left.
so that though he should lose much, yet he had much left.
av cst cs pns31 vmd vvi d, av pns31 vhd av-d vvn.
(17) sermon (DIV1)
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3886
In benefits that pass from men of higher ranck, to persons of lower condition, it is not the way to get them, to ground the request upon our own merit;
In benefits that pass from men of higher rank, to Persons of lower condition, it is not the Way to get them, to ground the request upon our own merit;
p-acp n2 cst vvb p-acp n2 pp-f jc n1, p-acp n2 pp-f jc n1, pn31 vbz xx dt n1 pc-acp vvi pno32, pc-acp vvi dt n1 p-acp po12 d n1;
(17) sermon (DIV1)
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Merit implies an obligation, that we have laid upon them; and that implies a debt. And a Petition for a due debt is an affront;
Merit Implies an obligation, that we have laid upon them; and that Implies a debt. And a Petition for a due debt is an affront;
n1 vvz dt n1, cst pns12 vhb vvn p-acp pno32; cc d vvz dt n1. cc dt vvb p-acp dt j-jn n1 vbz dt n1;
(17) sermon (DIV1)
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it is not so much a Petition delivered as a writ served upon him, to call him to answer his injust deteining of a just debt.
it is not so much a Petition Delivered as a writ served upon him, to call him to answer his injust detaining of a just debt.
pn31 vbz xx av av-d dt vvb vvn p-acp dt n1 vvn p-acp pno31, pc-acp vvi pno31 pc-acp vvi po31 j vvg pp-f dt j n1.
(17) sermon (DIV1)
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3889
Thus it is amongst men between whom their may be true merit; but toward God there can be none;
Thus it is among men between whom their may be true merit; but towards God there can be none;
av pn31 vbz p-acp n2 p-acp ro-crq po32 vmb vbb j n1; cc-acp p-acp np1 a-acp vmb vbi pix;
(17) sermon (DIV1)
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and therefore much more there boldness to proceed with him upon pretence of merit. Et de Deo, no tuanquam de benefico largitore, sed tanquam de tardo debitore cogitare;
and Therefore much more there boldness to proceed with him upon pretence of merit. Et de God, no tuanquam de benefico largitore, sed tanquam de tardo debitore cogitare;
cc av av-d av-dc pc-acp n1 pc-acp vvi p-acp pno31 p-acp n1 pp-f n1. fw-fr fw-fr fw-la, uh-dx fw-la fw-fr n1 vvi, fw-la fw-la fw-la fw-la fw-la fw-la;
(17) sermon (DIV1)
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3891
That if we come not to our ends, and preferment quickly, we should give over considering God as a gratious,
That if we come not to our ends, and preferment quickly, we should give over considering God as a gracious,
cst cs pns12 vvb xx p-acp po12 n2, cc n1 av-j, pns12 vmd vvi p-acp vvg np1 p-acp dt j,
(17) sermon (DIV1)
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3892
and free giver in his time, and begin to consider him as a slack pay master,
and free giver in his time, and begin to Consider him as a slack pay master,
cc j n1 p-acp po31 n1, cc vvb pc-acp vvi pno31 p-acp dt j n1 n1,
(17) sermon (DIV1)
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and ill debtor, because he payes not at our time. No Man was worthy to be biden to the supper;
and ill debtor, Because he pays not At our time. No Man was worthy to be bidden to the supper;
cc j-jn n1, c-acp pns31 vvz xx p-acp po12 n1. dx n1 vbds j pc-acp vbi vvn p-acp dt n1;
(17) sermon (DIV1)
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But those that were biden, were not worthy; that invitation made them not worthy. No sparke of worth in us, before God call us; But those that were bidden, were not worthy; that invitation made them not worthy. No spark of worth in us, before God call us;
p-acp d cst vbdr vvn, vbdr xx j; d n1 vvd pno32 xx j. dx n1 pp-f n1 p-acp pno12, c-acp np1 vvb pno12;
(17) sermon (DIV1)
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but that first grace of his, doth not presently make us worthy.
but that First grace of his, does not presently make us worthy.
cc-acp cst ord n1 pp-f png31, vdz xx av-j vvi pno12 j.
(17) sermon (DIV1)
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3896
If we love Christ a little and allow him his share, but love father and mother more,
If we love christ a little and allow him his share, but love father and mother more,
cs pns12 vvb np1 dt j cc vvi pno31 po31 n1, p-acp n1 n1 cc n1 av-dc,
(17) sermon (DIV1)
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if we renounce all other love, we are not ambitious, but yet would live quiet, without troubles, without crosses,
if we renounce all other love, we Are not ambitious, but yet would live quiet, without Troubles, without Crosses,
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if we take not up our cross, or if we take it, and sink under it,
if we take not up our cross, or if we take it, and sink under it,
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if we do not follow or if we take it, and sink under it, if we do not follow,
if we do not follow or if we take it, and sink under it, if we do not follow,
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or if we follow a wrong guide, bear our afflictions with the stupidity of a Stoique,
or if we follow a wrong guide, bear our afflictions with the stupidity of a Stoic,
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or with the pertinacy of an Heretique, If we love not Christ, more then all,
or with the pertinacy of an Heretic, If we love not christ, more then all,
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and take our cross, and follow, and follow him, non digni sumus we are not worthy of him.
and take our cross, and follow, and follow him, non Worthy sumus we Are not worthy of him.
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Nay all this doth not make us worthy really, but imputatively; they shall be counted worthy to enjoy the next world, and the resurrection, says Christ.
Nay all this does not make us worthy really, but Imputatively; they shall be counted worthy to enjoy the next world, and the resurrection, Says christ.
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We are not worthy as to profess our unworthiness; It is a degree of spiritual exaltation, to be sensible of our lowness;
We Are not worthy as to profess our unworthiness; It is a degree of spiritual exaltation, to be sensible of our lowness;
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I am not worthy to stoop down, and unloose his shoe latchet, says John Baptist; even humility it self is a pride, I am not worthy to stoop down, and unloose his shoe latchet, Says John Baptist; even humility it self is a pride,
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if we think it to be our own.
if we think it to be our own.
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Onely say thus to Christ with the Centurion, non dignus ut venirem, I was not worthy to come to thee, non dignus ut intres, I was not worthy, that thou shouldest come to me,
Only say thus to christ with the Centurion, non Dignus ut venirem, I was not worthy to come to thee, non Dignus ut intres, I was not worthy, that thou Shouldst come to me,
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and let others say of thee, as those Elders, whom the Centurion sent, said of him, dignus est, he is worthy, that Christ should do for him.
and let Others say of thee, as those Elders, whom the Centurion sent, said of him, Dignus est, he is worthy, that christ should do for him.
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Be thou humble in thy self, and thou shalt be worthy of a double honour;
Be thou humble in thy self, and thou shalt be worthy of a double honour;
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thou shall be truly worthy in the sight of man, and thou shalt be counted worthy in the sight of God.
thou shall be truly worthy in the sighed of man, and thou shalt be counted worthy in the sighed of God.
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Now for all this unworthiness, Jacob doth not so much extenuate himself, as to annihilate himself. Now for all this unworthiness, Jacob does not so much extenuate himself, as to annihilate himself.
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The word is Katon; it is not Elil, it is parvus sum not nihil sum. It is but little;
The word is Katon; it is not Elil, it is Small sum not nihil sum. It is but little;
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that man is, proportioned to the working of God;
that man is, proportioned to the working of God;
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but yet man is that creature, who onely of all other creatures can answer the inspiration of God,
but yet man is that creature, who only of all other creatures can answer the inspiration of God,
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when his grace comes, and exhibites acceptable service to him, and cooperate with him. No other creature is capable of grace, if it could be offered to them.
when his grace comes, and exhibits acceptable service to him, and cooperate with him. No other creature is capable of grace, if it could be offered to them.
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It is true and useful, that Cyprian presses, nihil est nostrum; nam quid habes quod non accepisti, What hast thou that thou hast not received? Her's a Nihil nostrum; but he doeth not press it so far as to say nihil nos; her's a nihil habemus, we have nothing, but not a nihil sumus; that we are nothing;
It is true and useful, that Cyprian presses, nihil est nostrum; nam quid habes quod non accepisti, What hast thou that thou hast not received? Hers a Nihil nostrum; but he doth not press it so Far as to say nihil nos; hers a nihil habemus, we have nothing, but not a nihil sumus; that we Are nothing;
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it is true, and useful, that Hierom says, ipsum meum, sine Dei semper auxilio non erit meum, without the continual concurrence o• Gods grace, that which is mine now, would be lost, and be none of mine;
it is true, and useful, that Hieronymus Says, ipsum meum, sine Dei semper Auxilio non erit meum, without the continual concurrence o• God's grace, that which is mine now, would be lost, and be none of mine;
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but it is as true, that Augustin says too, Cer•um est nos velle & facere •um volumus & facimus, It is we our selves, that choose,
but it is as true, that Augustin Says too, Cer•um est nos velle & facere •um volumus & facimus, It is we our selves, that choose,
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and perform those spiritual actions, which the grace of God onely enables us to choose and perform.
and perform those spiritual actions, which the grace of God only enables us to choose and perform.
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It is truly and elegantly said by Ambrose, of our power, and out will, Ei committi, nihil aliud quam dimitti, to be delivered to our own will, is to be delivered to the executioner,
It is truly and elegantly said by Ambrose, of our power, and out will, Ei committi, nihil Aliud quam dimitti, to be Delivered to our own will, is to be Delivered to the executioner,
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for nihil habet in suis vicibus, nisi periculi facilitatem, it hath nothing in it, but a nearness or danger;
for nihil habet in suis vicibus, nisi periculi facilitatem, it hath nothing in it, but a nearness or danger;
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but yet, God hath made a natural man onely capable of his grace;
but yet, God hath made a natural man only capable of his grace;
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and in those men, in whom he hath begun a regeneration, by his first grace, his grace proceeds not, without a cooperation of those men.
and in those men, in whom he hath begun a regeneration, by his First grace, his grace proceeds not, without a cooperation of those men.
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This humility then is safely limited in Jacobs bounds, parvus sum, it is no great matter that I am;
This humility then is safely limited in Jacobs bounds, Small sum, it is no great matter that I am;
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but yet come not to such a nihil sum, such an extenuation of thy self,
but yet come not to such a nihil sum, such an extenuation of thy self,
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as to think, that grace works upon thee, as the sun does upon gold, or precious stones, to purifie them to that concoction, without any sense in themselves.
as to think, that grace works upon thee, as the sun does upon gold, or precious stones, to purify them to that concoction, without any sense in themselves.
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Now this littleness, how poor, and small a thing Man is, appears to him, whether he consider himself in omnibus, or in singulis, as the word imports here,
Now this littleness, how poor, and small a thing Man is, appears to him, whither he Consider himself in omnibus, or in Singulis, as the word imports Here,
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as he is altogether, or as he is taken a sunder.
as he is altogether, or as he is taken a sunder.
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Take man at his best, and greatest growth as he is honourable, for, as there is a stamp, that gives values to gold,
Take man At his best, and greatest growth as he is honourable, for, as there is a stamp, that gives value's to gold,
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so doth honour, and estimation to the temporal blessings of this lif.
so does honour, and estimation to the temporal blessings of this life.
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Honour is that which God esteems most, and is most jealous of in himself, his honour he will give to none,
Honour is that which God esteems most, and is most jealous of in himself, his honour he will give to none,
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and it is the broadest, and apparantest outward seal, by which he testifies his love to man,
and it is the broadest, and apparantest outward seal, by which he Testifies his love to man,
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but yet what greatness is this, in which David repeats that infirmity twice in one Psalm, Man shall not continue in honour,
but yet what greatness is this, in which David repeats that infirmity twice in one Psalm, Man shall not continue in honour,
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but is like the beast that dye: Man is in honour, and understandeth not; he is like to the beasts that perish. but is like the beast that die: Man is in honour, and understands not; he is like to the beasts that perish.
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In nature things that are above us, shew as little, as things below us;
In nature things that Are above us, show as little, as things below us;
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men upon a hill are as little to them in the valley, as they in the valley to them that are raised. It is so in nature;
men upon a hill Are as little to them in the valley, as they in the valley to them that Are raised. It is so in nature;
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but we have forced an unnatural perversness in our selves, to think nothing great but that which is a great way above us;
but we have forced an unnatural perverseness in our selves, to think nothing great but that which is a great Way above us;
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whereas if we will look downvvards, and see above how many better deservers God hath raised us, we shall finde at least such a greatness in our selves,
whereas if we will look downwards, and see above how many better deservers God hath raised us, we shall find At least such a greatness in our selves,
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as deserves a great thanksgiving, but yet take thy self altogether at thy greatest, and say with Jacob, parvus sun•, all this is but a little greatness,
as deserves a great thanksgiving, but yet take thy self altogether At thy greatest, and say with Jacob, Small sun•, all this is but a little greatness,
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but a poor riches, but an ignoble honour. In all this, thou dost but wrap up a snow-ball upon a coal of fire;
but a poor riches, but an ignoble honour. In all this, thou dost but wrap up a snowball upon a coal of fire;
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there is that within thee that melts thee, as fast, as thou growest:
there is that within thee that melts thee, as fast, as thou Growest:
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thou buildest in Marble, and thy soul dwells in those mud-walls, that have moldred away, ever since they were made.
thou buildest in Marble, and thy soul dwells in those mudwalls, that have moldred away, ever since they were made.
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Take thy self altogether, and thou art but a man; and whats that:
Take thy self altogether, and thou art but a man; and whats that:
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ask Aristotle, says S. Chrysostome, and he will tell thee, Animal rationale, man is a reasonable Creature;
ask Aristotle, Says S. Chrysostom, and he will tell thee, Animal rationale, man is a reasonable Creature;
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but ask God and he will tell thee, Animal irreprehensible; a man is a good man.
but ask God and he will tell thee, Animal irreprehensible; a man is a good man.
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There was a man in the land of H•z, called Job; an upright and just man that feared God; There was a man in the land of H•z, called Job; an upright and just man that feared God;
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All men, truly men are Copies of this man.
All men, truly men Are Copies of this man.
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And sine hac humanitate, without being such a man as he, whose man soever thou beest,
And sine hac humanitate, without being such a man as he, whose man soever thou Best,
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and whose master, whosoever thou beest, parvus es, all is but a small matter, considered together, and at best.
and whose master, whosoever thou Best, Small es, all is but a small matter, considered together, and At best.
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But we may better discern our selves in singulis, then in omnibus; better by taking ourselves in pieces, But we may better discern our selves in Singulis, then in omnibus; better by taking ourselves in Pieces,
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then altogether, we understand the frame of mans body, better when we see him naked, than apparrelled, howsoever;
then altogether, we understand the frame of men body, better when we see him naked, than appareled, howsoever;
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and better by seeing him cut up, than by seeing him do any exercise alive;
and better by seeing him Cut up, than by seeing him do any exercise alive;
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one desection, one Anatomy teaches more of that, than the marching, or drilling of a whole army of living men.
one desection, one Anatomy Teaches more of that, than the marching, or drilling of a Whole army of living men.
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Let every one of us therefore dissect and cut up himself, and consider what he was before God raised him friends to bring those abilities,
Let every one of us Therefore dissect and Cut up himself, and Consider what he was before God raised him Friends to bring those abilities,
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and good parts, which he had, into knowledge, and into use, and into employment;
and good parts, which he had, into knowledge, and into use, and into employment;
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what he was before he had by education, and study, and industry, imprinted those abilities in his soul;
what he was before he had by education, and study, and industry, imprinted those abilities in his soul;
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what he was before that soul was infused into him, capable of such education;
what he was before that soul was infused into him, capable of such education;
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what he was, when he was but in the list, and catalogue of creatures, and might have been left in the state of a worm,
what he was, when he was but in the list, and catalogue of creatures, and might have been left in the state of a worm,
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or a plant, or a stone;
or a plant, or a stone;
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what he was, when he was not so far, but onely in the vast and unexpressible,
what he was, when he was not so Far, but only in the vast and unexpressible,
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and unimaginable depth, of nothing at all.
and unimaginable depth, of nothing At all.
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But especially let him consider, what he was when he lay smothered up in massa damnata, in that leavened lap of Adam, where he was wrapped up in damnation.
But especially let him Consider, what he was when he lay smothered up in massa damnata, in that leavened lap of Adam, where he was wrapped up in damnation.
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And then let him consider forward again, that God in his decree severed him out, in that lump,
And then let him Consider forward again, that God in his Decree severed him out, in that lump,
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and ordained him to a particular salvation;
and ordained him to a particular salvation;
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that he provided him parents, that were within the Covenant, that should prepare, and pour out a body for him;
that he provided him Parents, that were within the Covenant, that should prepare, and pour out a body for him;
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that he himself created, and infused an immortal soul into him;
that he himself created, and infused an immortal soul into him;
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that then he put a care in his parents, perchance in strangers, to breed him to a capableness of some course.
that then he put a care in his Parents, perchance in Strangers, to breed him to a capableness of Some course.
cst cs pns31 vvd dt n1 p-acp po31 n2, av p-acp n2, pc-acp vvi pno31 p-acp dt n1 pp-f d n1.
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That then God took him by the hand, and led him into the Court; that there he held him by the hand, and defended him against envy, and practise;
That then God took him by the hand, and led him into the Court; that there he held him by the hand, and defended him against envy, and practise;
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that he hath clothed him with the opinions of good men; that he hath adorned him with riches, and with titles;
that he hath clothed him with the opinions of good men; that he hath adorned him with riches, and with titles;
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let a man stand thus, and ruminate, and spell over Gods several blessings to him, sylable by sylable,
let a man stand thus, and ruminate, and spell over God's several blessings to him, syllable by syllable,
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and he shall not onely say, parvus sum, when he considers himself at his growth and altogether,
and he shall not only say, Small sum, when he considers himself At his growth and altogether,
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but parvus eram I was too mean a subject for thee to look or work upon in the least of these expressings of thy goodness.
but Small eram I was too mean a Subject for thee to look or work upon in the least of these expressings of thy Goodness.
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And thus it is whether we consider this goodness of God, in miserationibus, In his mercies,
And thus it is whither we Consider this Goodness of God, in miserationibus, In his Mercies,
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or in veritate, in his truth. Not that Gods mercy and truth are ever severed;
or in veritate, in his truth. Not that God's mercy and truth Are ever severed;
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But we take his mercy to be that promise, that covenant, which out of his own free goodness he was pleased to make to man and which is grounded upon nothing,
But we take his mercy to be that promise, that Covenant, which out of his own free Goodness he was pleased to make to man and which is grounded upon nothing,
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but his own pleasure, and we take truth, and fidelity, to be the performance, and execution of those merciful promises, which truth is grounded upon his promise.
but his own pleasure, and we take truth, and Fidis, to be the performance, and execution of those merciful promises, which truth is grounded upon his promise.
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Now for his mercies, first, though we say as truly as School terms can reach too, Miserecordia presumit miseriam, we can consider no mercy, till something be miserable, upon whom mercy may work,
Now for his Mercies, First, though we say as truly as School terms can reach too, Miserecordia presumit Miseriam, we can Consider no mercy, till something be miserable, upon whom mercy may work,
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and so cannot properly place mercy in God, before the fall of man in such a respect,
and so cannot properly place mercy in God, before the fallen of man in such a respect,
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yet though the work of creation, were not a work of mercy, being intended onely and wholly to his glory,
yet though the work of creation, were not a work of mercy, being intended only and wholly to his glory,
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yet to create man, in an ability to glorifie him in that way, and that measure as he did, this was a work of mercy,
yet to create man, in an ability to Glorify him in that Way, and that measure as he did, this was a work of mercy,
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because man had been less happy without that ability.
Because man had been less happy without that ability.
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So that of this mercy to man, of being dignified above all other creatures, in the contributing to the glory of the Creator,
So that of this mercy to man, of being dignified above all other creatures, in the contributing to the glory of the Creator,
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but especially of that mercy of electing certain men, in whom he would preserve that dignity, which others should forfeit, of this general mercy, mankind was not worthy, of this particular mercy these particular men were not worthy,
but especially of that mercy of electing certain men, in whom he would preserve that dignity, which Others should forfeit, of this general mercy, mankind was not worthy, of this particular mercy these particular men were not worthy,
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for neither these men, nor this mankind was then at all, when God had this mercy upon them.
for neither these men, nor this mankind was then At all, when God had this mercy upon them.
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But for our understanding the goodness of God, and thereby our own unworthiness, it appears best in the consideration of his truth, of the performance of these his promises for, by the strength of his truth,
But for our understanding the Goodness of God, and thereby our own unworthiness, it appears best in the consideration of his truth, of the performance of these his promises for, by the strength of his truth,
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and fidelity in God, is my soul raised to that, that that which is ordinarily,
and Fidis in God, is my soul raised to that, that that which is ordinarily,
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and naturally the terrour of the conscience of a sinner, is the peace of mine, that which is naturally a tempest, is my calm, that which is naturally a rock to shipwrack at, is my Anchor to ride out all foul weather:
and naturally the terror of the conscience of a sinner, is the peace of mine, that which is naturally a tempest, is my Cam, that which is naturally a rock to shipwreck At, is my Anchor to ride out all foul weather:
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and that is, the justice of God;
and that is, the Justice of God;
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that which would shake, and shiver my conscience, if there were no mercy nor promise, settles it now because there is a truth, that that promise shall be performed to me.
that which would shake, and shiver my conscience, if there were no mercy nor promise, settles it now Because there is a truth, that that promise shall be performed to me.
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Briefly, God was merciful, it was meer mercy in him, to promise a Messias Christ Jesus, when Adam was fallen;
Briefly, God was merciful, it was mere mercy in him, to promise a Messias christ jesus, when Adam was fallen;
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but to give him when he had promised him, was justice, and truth, and fidelity.
but to give him when he had promised him, was Justice, and truth, and Fidis.
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So that he applies Christ Jesus to me by the working of his blessed Spirit, this is meer mercy;
So that he Applies christ jesus to me by the working of his blessed Spirit, this is mere mercy;
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but that when Christ is thus applied to me, I have peace of conscience and an inchoation of the kingdom of heaven here, this is his Justice, and Truth, and fidelity:
but that when christ is thus applied to me, I have peace of conscience and an inchoation of the Kingdom of heaven Here, this is his justice, and Truth, and Fidis:
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So that the next, and immediate resting place for my salvation, and my peace, is the Justice of God.
So that the next, and immediate resting place for my salvation, and my peace, is the justice of God.
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Now, for the expressing of his Largeness, in exhibiting to us those blessings, which belong to this promise, It is an usefull consideration, which arises out of that miraculous budding of the rodds of the Twelve tribes:
Now, for the expressing of his Largeness, in exhibiting to us those blessings, which belong to this promise, It is an useful consideration, which arises out of that miraculous budding of the rods of the Twelve tribes:
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Gods promise goes no farther but that, for that Man whom he would chuse virga germinabit: His rod should bud forth,
God's promise Goes no farther but that, for that Man whom he would choose virga germinabit: His rod should bud forth,
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but when Moses; on the morrow went to loock how his promise was performed, Levies rod had budded,
but when Moses; on the morrow went to loock how his promise was performed, Levies rod had budded,
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and blossomed, and born perfect fruit; In his mercys, he exceeds his promises; In his judgments he contracts them;
and blossomed, and born perfect fruit; In his Mercies, he exceeds his promises; In his Judgments he contracts them;
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as we see he contracted Davids pestilence of three dayes, into less than one. He punishes to the third, and forth generation;
as we see he contracted Davids pestilence of three days, into less than one. He Punishes to the third, and forth generation;
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but he shewes mercy unto thousands. He gives more than he promises; and he does it sooner; as St Chrysostome observes:
but he shows mercy unto thousands. He gives more than he promises; and he does it sooner; as Saint Chrysostom observes:
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That whereas mans fashion is to demolish and pull down that in one day, which spent many monthes in the setting up, God dispatches faster in his building,
That whereas men fashion is to demolish and pull down that in one day, which spent many months in the setting up, God Dispatches faster in his building,
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and reparation, than in his ruin and distruction;
and reparation, than in his ruin and destruction;
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He built all the world in six dayes, (sayes he) and when he would destroy but one Town, Jerico, he imployd Eight;
He built all the world in six days, (Says he) and when he would destroy but one Town, Jericho, he employed Eight;
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Consider him then in Miserationibus, in his mercies, or in veritate in his truth, and wherein were we worthy of the least of these promises, or performances.
Consider him then in Miserationibus, in his Mercies, or in veritate in his truth, and wherein were we worthy of the least of these promises, or performances.
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Now, of these mercies grounded upon Gods will, and of these truths grounded upon his word, we must necessarily acknowledge an unworthyness in our selves, Now, of these Mercies grounded upon God's will, and of these truths grounded upon his word, we must necessarily acknowledge an unworthiness in our selves,
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if they were proposed to us, but as expectancies, but as reversions, that should be had;
if they were proposed to us, but as Expectancies, but as reversions, that should be had;
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nay but as possibilities, that they might be had: for Perdidimus possibilitatem boni; that's our case now;
nay but as possibilities, that they might be had: for Perdidimus possibilitatem boni; that's our case now;
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that we have lost all possibility of doing, or receiving any good of our selves.
that we have lost all possibility of doing, or receiving any good of our selves.
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In decimations upon popular rebellions, when they tithe men for execution, every man conceives a just hope;
In decimations upon popular rebellions, when they tithe men for execution, every man conceives a just hope;
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for it is ten to one he may scape with his life.
for it is ten to one he may escape with his life.
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In Lotteries, though the odds be great on the other side, every man hopes, he that is never so far off in a remainder for land, would be loth to have his name expunged, and raced out.
In Lotteries, though the odds be great on the other side, every man hope's, he that is never so Far off in a remainder for land, would be loath to have his name expunged, and razed out.
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He that had been sick thirty eight years, and could never get into the pool, yet he came still in hope that he should get in at last:
He that had been sick thirty eight Years, and could never get into the pool, yet he Come still in hope that he should get in At last:
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It is thus in civil and moral things; it is much more so in divine; even expectation from God is a degree of fruition.
It is thus in civil and moral things; it is much more so in divine; even expectation from God is a degree of fruition.
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There is no paine in Davids expectance expectam Dominum, in waiting patiently for the Lord,
There is no pain in Davids expectance expectam Dominum, in waiting patiently for the Lord,
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as long as we know, Habakkuks veniens veniet Dominus, because the Lord will surely come, says he, therefore he does not tary.
as long as we know, Habakkuks veniens Come Dominus, Because the Lord will surely come, Says he, Therefore he does not tarry.
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It is no loss to stay Gods coming, because God will stay when he comes:
It is no loss to stay God's coming, Because God will stay when he comes:
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when we are sure that God will come to succour us, to weaken our enemies, That's a mercy,
when we Are sure that God will come to succour us, to weaken our enemies, That's a mercy,
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and that's a truth, which we are not worthy of though he be not come yet.
and that's a truth, which we Are not worthy of though he be not come yet.
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But Jacob considers here, and every man may in his particular, the mercys, and truths which God had shewed him already;
But Jacob considers Here, and every man may in his particular, the Mercies, and truths which God had showed him already;
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neither doth the word which both our translations have accepted here, answer the original nor reach home. It is not onely, showing;
neither does the word which both our Translations have accepted Here, answer the original nor reach home. It is not only, showing;
dx vdz dt n1 r-crq d po12 n2 vhb vvn av, vvb dt j-jn ccx n1 av-an. pn31 vbz xx j, vvg;
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God may shew mercy, and truth, by way of offering it, and withdraw it again, as he doth from unworthy receivers of the Sacrament;
God may show mercy, and truth, by Way of offering it, and withdraw it again, as he does from unworthy Receivers of the Sacrament;
np1 vmb vvi n1, cc n1, p-acp n1 pp-f vvg pn31, cc vvb pn31 av, c-acp pns31 vdz p-acp j n2 pp-f dt n1;
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he may shew it, by way of example; and encourage us by seeing how he hath dealt with others;
he may show it, by Way of Exampl; and encourage us by seeing how he hath dealt with Others;
pns31 vmb vvi pn31, p-acp n1 pp-f n1; cc vvb pno12 p-acp vvg c-crq pns31 vhz vvn p-acp n2-jn;
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he may shew it, and exclude us from it; as he shewed Moses the land of promise.
he may show it, and exclude us from it; as he showed Moses the land of promise.
pns31 vmb vvi pn31, cc vvi pno12 p-acp pn31; c-acp pns31 vvd np1 dt n1 pp-f n1.
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But there it is onely Videre fecit, but here it is fecit it self;
But there it is only To see fecit, but Here it is fecit it self;
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there it was a land which God shewed, here it is Mercies, and Truths, quas fecisti, which thou hast done, and performed towards me;
there it was a land which God showed, Here it is mercies, and Truths, quas fecisti, which thou hast done, and performed towards me;
a-acp pn31 vbds dt n1 r-crq np1 vvd, av pn31 vbz n2, cc n2, fw-la fw-la, r-crq pns21 vh2 vdn, cc vvn p-acp pno11;
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and then comes David especially to his quid retribuam tibi, when he considers omnia quae tribuisti mihi. Thine O Lord, says he, is greatness, and power,
and then comes David especially to his quid retribuam tibi, when he considers omnia Quae tribuisti mihi. Thine O Lord, Says he, is greatness, and power,
cc av vvz np1 av-j p-acp po31 fw-la fw-la fw-la, c-crq pns31 vvz fw-la fw-la fw-la fw-la. po21 np1 n1, vvz pns31, vbz n1, cc n1,
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and glory and victory and praise; all that is in heaven, and earth is thine;
and glory and victory and praise; all that is in heaven, and earth is thine;
cc n1 cc n1 cc n1; d cst vbz p-acp n1, cc n1 vbz png21;
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thine is the kingdome, riches, and honour come of thee, in thy hand it is to make great, and to give strength: But who am I said David, and what is my people, that we should be able to offer willingly, after this sort: all things came from thee; thine is the Kingdom, riches, and honour come of thee, in thy hand it is to make great, and to give strength: But who am I said David, and what is my people, that we should be able to offer willingly, After this sort: all things Come from thee;
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and of thine own hand, have we given thee.
and of thine own hand, have we given thee.
cc pp-f po21 d n1, vhb pns12 vvn pno21.
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Why thus much was David, thus much was his people, thus much are all they, to whom God hath done so, in mercy,
Why thus much was David, thus much was his people, thus much Are all they, to whom God hath done so, in mercy,
uh-crq av d vbds np1, av d vbds po31 n1, av d vbr d pns32, p-acp ro-crq np1 vhz vdn av, p-acp n1,
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and in truth, and hath made gracious promises, and performed them, that they are thereby become debtors to God, his stewards, his servants;
and in truth, and hath made gracious promises, and performed them, that they Are thereby become debtors to God, his Stewards, his Servants;
cc p-acp n1, cc vhz vvn j n2, cc vvd pno32, cst pns32 vbr av vvn n2 p-acp np1, po31 n2, po31 n2;
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which is Jacobs last step in this part, mercies and truths which thou hast shewed, to thy servant.
which is Jacobs last step in this part, Mercies and truths which thou hast showed, to thy servant.
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All this greatness, makes him not proud: for all this, he is not the less his servant, whose service is perfect freedome.
All this greatness, makes him not proud: for all this, he is not the less his servant, whose service is perfect freedom.
d d n1, vvz pno31 xx j: c-acp d d, pns31 vbz xx dt av-dc po31 n1, rg-crq n1 vbz j n1.
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Here men that serve inferiour masters, when they mend in their estate, or in their capacity, they affect higher services, and at last the Kings;
Here men that serve inferior Masters, when they mend in their estate, or in their capacity, they affect higher services, and At last the Kings;
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when they are there, they can serve no better master, but they may serve him, in a better, and better place;
when they Are there, they can serve no better master, but they may serve him, in a better, and better place;
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if thou have served the world, and Mammon, all this while, yet now that thou hast wherewithall, come into Gods service;
if thou have served the world, and Mammon, all this while, yet now that thou hast wherewithal, come into God's service;
cs pns21 vhb vvn dt n1, cc np1, d d n1, av av cst pns21 vh2 c-crq, vvb p-acp npg1 n1;
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shew thy love to God, in imploying that which thou hast, to his glory;
show thy love to God, in employing that which thou hast, to his glory;
vvb po21 n1 p-acp np1, p-acp vvg d r-crq pns21 vh2, p-acp po31 n1;
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if thou gottest that which thou hast, in his service (as if thou gottest it by honest ways, in thy calling, thou hast done so) yet come to serve him in a better place;
if thou gottest that which thou hast, in his service (as if thou gottest it by honest ways, in thy calling, thou hast done so) yet come to serve him in a better place;
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in gathering, thou hast but served him in his mines, in distributing thou shalt serve him in his treasury.
in gathering, thou hast but served him in his mines, in distributing thou shalt serve him in his treasury.
p-acp vvg, pns21 vh2 cc-acp vvd pno31 p-acp po31 n2, p-acp vvg pns21 vm2 vvi pno31 p-acp po31 n1.
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If thou have served him in fetters, Noli timere serve compedite, sed confitere, Domino & vertentur in ornamenta;
If thou have served him in fetters, Noli timere serve compedite, sed confitere, Domino & vertentur in Ornamenta;
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let not thy fetters, thy narrow fortune, terrifie thee; thy fetters, thy low estate, shall be rings, and collars, and garters, not onely sufficiencies,
let not thy fetters, thy narrow fortune, terrify thee; thy fetters, thy low estate, shall be rings, and collars, and garters, not only Sufficiencies,
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but abundance, and ornaments to thee:
but abundance, and Ornament to thee:
cc-acp n1, cc n2 p-acp pno21:
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what dishes soever he set before thee, still let this be thy grace, Parvus sum, I am not worthy of the least of all thy mercies,
what Dishes soever he Set before thee, still let this be thy grace, Small sum, I am not worthy of the least of all thy Mercies,
q-crq n2 av pns31 vvd p-acp pno21, av vvb d vbb po21 n1, j n1, pns11 vbm xx j pp-f dt ds pp-f d po21 n2,
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and of all the truth which thou hast shewed unto thy servant;
and of all the truth which thou hast showed unto thy servant;
cc pp-f d dt n1 r-crq pns21 vh2 vvn p-acp po21 n1;
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for with my staff I passed over this Jordan, and now I am become two bands. for with my staff I passed over this Jordan, and now I am become two bans.
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We have passed through all the branches, of that which we proposed for the first part, the confession of his own unworthiness. We have passed through all the branches, of that which we proposed for the First part, the Confessi of his own unworthiness.
pns12 vhb vvn p-acp d dt n2, pp-f d r-crq pns12 vvd p-acp dt ord n1, dt n1 pp-f po31 d n1.
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We found a second part implied in this word, for;
We found a second part implied in this word, for;
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which was, that this acknowledgement of his proceeded not out of formality and custome, or stupidity,
which was, that this acknowledgement of his proceeded not out of formality and custom, or stupidity,
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and dejection, but out of debatement, and consideration and reason;
and dejection, but out of debatement, and consideration and reason;
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and then we found that reason deduc'd and deriv'd into these two great branches, what his former state had been, With my staff I passed over this Jordan, and what his present state was, I am become two bands.
and then we found that reason deduced and derived into these two great branches, what his former state had been, With my staff I passed over this Jordan, and what his present state was, I am become two bans.
cc cs pns12 vvd d n1 vvn cc vvn p-acp d crd j n2, r-crq po31 j n1 vhd vbn, p-acp po11 n1 pns11 vvd p-acp d n1, cc r-crq po31 j n1 vbds, pns11 vbm vvn crd n2.
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For the reason in general, he that does any spiritual duty even towards God, in praising,
For the reason in general, he that does any spiritual duty even towards God, in praising,
p-acp dt n1 p-acp n1, pns31 cst vdz d j n1 av p-acp np1, p-acp vvg,
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and magnifying him, and not upon good, reason, this man flatters God; not that he can say more good, than is always true of God;
and magnifying him, and not upon good, reason, this man flatters God; not that he can say more good, than is always true of God;
cc vvg pno31, cc xx p-acp j, n1, d n1 vvz np1; xx cst pns31 vmb vvi av-dc j, cs vbz av j pp-f np1;
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4053
but towards God, as well as towards man, it is true, that he that speaks more good than himself believes to be true, he flatters,
but towards God, as well as towards man, it is true, that he that speaks more good than himself believes to be true, he flatters,
cc-acp p-acp np1, c-acp av c-acp p-acp n1, pn31 vbz j, cst pns31 cst vvz av-dc j cs px31 vvz pc-acp vbi j, pns31 vvz,
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4054
how true soever it be that he speaks. Such praise shall be counted as a curse;
how true soever it be that he speaks. Such praise shall be counted as a curse;
c-crq j av pn31 vbi cst pns31 vvz. d n1 vmb vbi vvn p-acp dt n1;
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4055
and such oyl breaks a mans head. and such oil breaks a men head.
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4056
Those Sceptique philosophers, that doubted of all, though they affirmed nothing, yet they denied nothing neither,
Those Sceptic Philosophers, that doubted of all, though they affirmed nothing, yet they denied nothing neither,
d j-jn n2, cst vvd pp-f d, cs pns32 vvd pix, av pns32 vvd pix av-dx,
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4057
but they saw no reason in the opinions of others.
but they saw no reason in the opinions of Others.
cc-acp pns32 vvd dx n1 p-acp dt n2 pp-f n2-jn.
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Those Sceptique Christians, that doubt whether God have any particular providence, any care of particular actions;
Those Sceptic Christians, that doubt whither God have any particular providence, any care of particular actions;
d j-jn np1, cst vvb cs np1 vhb d j n1, d n1 pp-f j n2;
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those which doubt, whether the history of Christ be true, or no;
those which doubt, whither the history of christ be true, or no;
d r-crq vvb, cs dt n1 pp-f np1 vbb j, cc av-dx;
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those doubting men, that conform themselves outwardly with us, because that may be true, that we profess,
those doubting men, that conform themselves outwardly with us, Because that may be true, that we profess,
d vvg n2, cst vvb px32 av-j p-acp pno12, c-acp d vmb vbi j, cst pns12 vvb,
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4061
for any thing they know, there may be a Christ, & they might be the worse,
for any thing they know, there may be a christ, & they might be the Worse,
p-acp d n1 pns32 vvb, pc-acp vmb vbi dt np1, cc pns32 vmd vbi dt jc,
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4062
for any thing they know, if they left him out, they might prove worse, and in the mean time they enjoy temporal peace,
for any thing they know, if they left him out, they might prove Worse, and in the mean time they enjoy temporal peace,
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& benefit of the Laws by this outward profession of theirs;
& benefit of the Laws by this outward profession of theirs;
cc n1 pp-f dt n2 p-acp d j n1 pp-f png32;
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4064
those men that sacrifice to Christ Jesus onely, ne noceat, least if there be such a God, they should lose him for want of a sacrifice, that worship Christ Jesus with a reservation of the pretended God, that if he prove God at last, they have done their part,
those men that sacrifice to christ jesus only, ne noceat, least if there be such a God, they should loose him for want of a sacrifice, that worship christ jesus with a reservation of the pretended God, that if he prove God At last, they have done their part,
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4065
if he do not, yet they are never the worse;
if he do not, yet they Are never the Worse;
cs pns31 vdb xx, av pns32 vbr av-x dt av-jc;
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4066
these men, who if they come to Church, think themselves safe enough, but they are deceived;
these men, who if they come to Church, think themselves safe enough, but they Are deceived;
d n2, r-crq cs pns32 vvb p-acp n1, vvb px32 av-j av-d, cc-acp pns32 vbr vvn;
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4067
The Militant, and the Triumphant Church is all one Church, but above in the triumphant Church, there are other Church-wardens,
The Militant, and the Triumphant Church is all one Church, but above in the triumphant Church, there Are other Churchwardens,
dt j, cc dt j n1 vbz d crd n1, cc-acp p-acp p-acp dt j n1, pc-acp vbr j-jn n2,
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4068
than here, & though he come to do the outward acts of religion, if he do it without a religious heart, they know him to be a Recusant,
than Here, & though he come to do the outward acts of Religion, if he do it without a religious heart, they know him to be a Recusant,
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4069
for all his coming to Church here, he shall be excommunicate in the triumphant there.
for all his coming to Church Here, he shall be excommunicate in the triumphant there.
p-acp d po31 n-vvg p-acp n1 av, pns31 vmb vbi j p-acp dt j a-acp.
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4070
He praises not God, he prays not to God, he worships him not, whatsoever he does,
He praises not God, he prays not to God, he worships him not, whatsoever he does,
pns31 vvz xx np1, pns31 vvz xx p-acp np1, pns31 vvz pno31 xx, r-crq pns31 vdz,
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4071
if he have not considered it, debated it, concluded it, to be rightly done, and necessarily done.
if he have not considered it, debated it, concluded it, to be rightly done, and necessarily done.
cs pns31 vhb xx vvn pn31, vvn pn31, vvd pn31, pc-acp vbi av-jn vdn, cc av-j vdn.
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4072
If he think any thing else better done, this is not well done. Jacob had concluded it out of the contemplation of his former, and present state;
If he think any thing Else better done, this is not well done. Jacob had concluded it out of the contemplation of his former, and present state;
cs pns31 vvb d n1 av j vdn, d vbz xx av vdn. np1 vhd vvn pn31 av pp-f dt n1 pp-f po31 j, cc j n1;
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4073
first he had been banished from his Countrey; I came over Jordan, Herein he was a figure of Christ; First he had been banished from his Country; I Come over Jordan, Herein he was a figure of christ;
ord pns31 vhd vbn vvn p-acp po31 n1; pns11 vvd p-acp np1, av pns31 vbds dt n1 pp-f np1;
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4074
he received a blessing •rom his father, and presently he must go into banishment;
he received a blessing •rom his father, and presently he must go into banishment;
pns31 vvd dt n1 av po31 n1, cc av-j pns31 vmb vvi p-acp n1;
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4075
Christ received presents and adoration from the Magi of the east, and presently he submits himself to a banishment in Egypt, for the danger that Herod intended.
christ received presents and adoration from the Magi of the east, and presently he submits himself to a banishment in Egypt, for the danger that Herod intended.
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4076
Christs Banishment, as it could not be less then four years, so it could not be more then seven;
Christ Banishment, as it could not be less then four Years, so it could not be more then seven;
npg1 n1, c-acp pn31 vmd xx vbi av-dc cs crd n2, av pn31 vmd xx vbi av-dc cs crd;
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4077
Jacobs was twenty, a banishment, and a long banishment. Banishment is the first punishment executed upon man;Jacobs was twenty, a banishment, and a long banishment. Banishment is the First punishment executed upon man;
np1 vbds crd, dt n1, cc dt j n1. n1 vbz dt ord n1 vvn p-acp n1;
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4078
he was banished out of Paradise;
he was banished out of Paradise;
pns31 vbds vvn av pp-f n1;
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4079
and it is the last punishment, that we shall be redeemed from, when we shall be received intirely body and soul, into our Countrey, into heaven.
and it is the last punishment, that we shall be redeemed from, when we shall be received entirely body and soul, into our Country, into heaven.
cc pn31 vbz dt ord n1, cst pns12 vmb vbi vvn p-acp, c-crq pns12 vmb vbi vvn av-j n1 cc n1, p-acp po12 n1, p-acp n1.
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4080
It is true our life in this world is not called a banishment any where in the Scripture:
It is true our life in this world is not called a banishment any where in the Scripture:
pn31 vbz j po12 n1 p-acp d n1 vbz xx vvn dt n1 d c-crq p-acp dt n1:
(17) sermon (DIV1)
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4081
but a pilgrimage, a peregrination, a travell; but peregrinatio cum ignominia conjunctu, exilium; he that leaves his Countrey because he was ashamed, or afraid to return to it,
but a pilgrimage, a peregrination, a travel; but peregrinatio cum Ignominia conjunctu, exilium; he that leaves his Country Because he was ashamed, or afraid to return to it,
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(17) sermon (DIV1)
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4082
or to stay in it, is a banished man.
or to stay in it, is a banished man.
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4083
Briefly for Jacobs case here, S. Bernard expresses it well in his own, est commune exilium, there is one banishment common to us all, in corpore peregrinamur a duo, we travell out of our Countrey at least;
Briefly for Jacobs case Here, S. Bernard Expresses it well in his own, est commune exilium, there is one banishment Common to us all, in corpore peregrinamur a duo, we travel out of our Country At least;
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but, Accessit & speciale, quod me pene inpatientem reddit quod cogarvicere sine vohis. This was a particular misery, in his banishment, that Jacob must live from his father,
but, Accessit & special, quod me pene inpatientem Render quod cogarvicere sine vohis. This was a particular misery, in his banishment, that Jacob must live from his father,
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and mother, and from that Country, where he was to have the fruits, and effects of that blessing which he had got.
and mother, and from that Country, where he was to have the fruits, and effects of that blessing which he had god.
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He came away then, and he came away poor: in baculo with a staff; God expresses sometimes abundance, and strength, in baculo, in that word.
He Come away then, and he Come away poor: in baculo with a staff; God Expresses sometime abundance, and strength, in baculo, in that word.
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Oftentimes he calls plenty, by that name, the staff of bread.
Oftentimes he calls plenty, by that name, the staff of bred.
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But Jacobs is no Metaphorical staff, it is a real staff, the companion, and the support of a poor travelling man.
But Jacobs is no Metaphorical staff, it is a real staff, the Companion, and the support of a poor traveling man.
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When Christ enjoyns his Apostles to an exact poverty, for one journey, which they were to dispatch quickly, S. Matthew expresses his commandment thus, possess no monies,
When christ enjoins his Apostles to an exact poverty, for one journey, which they were to dispatch quickly, S. Matthew Expresses his Commandment thus, possess no moneys,
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nor two coats nor a shoe, nor a staff;
nor two coats nor a shoe, nor a staff;
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S. Mark expresses the same commandment thus, take none of those with you, except a staff onely.
S. Mark Expresses the same Commandment thus, take none of those with you, except a staff only.
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The fathers go about to reconcile this, by taking staff in both places figuratively;
The Father's go about to reconcile this, by taking staff in both places figuratively;
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that the staff forbidden in Matthew, should be potestas puniendi, the power of correcting which the Apostle speaks of, Num quid vultis vemam in virga? shall I come to you with a rod,
that the staff forbidden in Matthew, should be potestas puniendi, the power of correcting which the Apostle speaks of, Num quid Wills vemam in virga? shall I come to you with a rod,
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or in love? And that the staff allowed in Mark, is potestas consolandi, the power of comforting which David speaks of, Virga tua, & baculus tuus, ipsa me consolata sunt, Thy rod and thy staff they comfort me. or in love? And that the staff allowed in Mark, is potestas consolandi, the power of comforting which David speaks of, Virga tua, & Baculus Thy, ipsa me consolata sunt, Thy rod and thy staff they Comfort me.
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Christ spoke this but once, but in his language, the Syriack, he spoke it in a word that hath two significations.
christ spoke this but once, but in his language, the Syriac, he spoke it in a word that hath two significations.
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Shebat, is both Baculus defensorius, and Baculus sustentatorius. A staff of sustentation, and a staff of defence;Shebat, is both Baculus defensorius, and Baculus sustentatorius. A staff of sustentation, and a staff of defence;
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God that spoke in Christs Syriack, spoke in the Evangelists Greek too; and both belong to us;
God that spoke in Christ Syriac, spoke in the Evangelists Greek too; and both belong to us;
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and both the Evangelists intending the use of the staff, and not the staff it self, 3. Matthew in that word forbids any staff, of violence or defence, S. Mark allows a staff of sustentation, and support;
and both the Evangelists intending the use of the staff, and not the staff it self, 3. Matthew in that word forbids any staff, of violence or defence, S. Mark allows a staff of sustentation, and support;
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and such a staff, and no more had Jacob, a staff to sustain him upon his way.
and such a staff, and no more had Jacob, a staff to sustain him upon his Way.
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Hath this then been thy state with Jacob, that thou hast not onely been without the staff of bread, plenty,
Hath this then been thy state with Jacob, that thou hast not only been without the staff of bred, plenty,
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and abundance of temporal blessings, but without the staff of defence, that when the world hath snarl'd and barked at thee,
and abundance of temporal blessings, but without the staff of defence, that when the world hath snarled and barked At thee,
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and that thou wouldst justly have beaten a dog, yet thou couldst not finde a staff, thou hadst no means to right thy self? yet he hath not left thee without a staff of support, a staff to try how deep the waters be, that thou art to wade through, that is thy Christian constancy, and thy Christian discretion:
and that thou Wouldst justly have beaten a dog, yet thou Couldst not find a staff, thou Hadst no means to right thy self? yet he hath not left thee without a staff of support, a staff to try how deep the waters be, that thou art to wade through, that is thy Christian constancy, and thy Christian discretion:
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use that staff aright, and as Christ, who sent his Apostles without any staff of defence once, afterward gave them leave to carry swords,
use that staff aright, and as christ, who sent his Apostles without any staff of defence once, afterwards gave them leave to carry swords,
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so at his pleasure, and in his measure, he will make thy staff, a sword, by giving thee means to defend thy self,
so At his pleasure, and in his measure, he will make thy staff, a sword, by giving thee means to defend thy self,
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and others over whom he will give thee charge, and jurisdiction in exalting thee. But herein in doing so, God assists thee with the staff of others;
and Others over whom he will give thee charge, and jurisdiction in exalting thee. But herein in doing so, God assists thee with the staff of Others;
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with the favour and support of other men; Jacob was first in Baculo, and in suo, nothing but a staff; no staff but his own;
with the favour and support of other men; Jacob was First in Baculo, and in Sue, nothing but a staff; no staff but his own;
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truly his own for we call other staffes ours, which are not ours, My people ask counsell of their stocks, and their staff teacheth them;
truly his own for we call other staffs ours, which Are not ours, My people ask counsel of their stocks, and their staff Teaches them;
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that is, they have made their own wisdom, their own plots, their own industry, their staff;
that is, they have made their own Wisdom, their own plots, their own industry, their staff;
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upon which they should not relye, & so we trust to a broken staff of reed, on which,
upon which they should not rely, & so we trust to a broken staff of reed, on which,
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if a man lean, it will go into his hand, and peirce it, when God hath given thee a staff of thine own, a leading staff, a competency, a conveniency to lead thee through the difficulties,
if a man lean, it will go into his hand, and pierce it, when God hath given thee a staff of thine own, a leading staff, a competency, a conveniency to led thee through the difficulties,
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and encombrances of this world, if thou put a pike into thy staff, murmuring at thine own, envying superiours, oppressing inferiours,
and encumbrances of this world, if thou put a pike into thy staff, murmuring At thine own, envying superiors, oppressing inferiors,
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then this piked staff is not thy staff, nor Gods staff, but it is Baculus inimici hominis; and the envious man in the Gospel, is the devil.
then this piked staff is not thy staff, nor God's staff, but it is Baculus Inimici hominis; and the envious man in the Gospel, is the Devil.
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If God have made thy staff to blossom, and bear ripe fruit in a night, enriched thee, preferred thee a pace, this is not thy staff;
If God have made thy staff to blossom, and bear ripe fruit in a night, enriched thee, preferred thee a pace, this is not thy staff;
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it is a Mace, & a mark of thy office, that he hath made thee his Steward of those blessings.
it is a Mace, & a mark of thy office, that he hath made thee his Steward of those blessings.
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To end this, a mans own staff, truly, properly, is nothing but his own natural faculties:
To end this, a men own staff, truly, properly, is nothing but his own natural faculties:
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nature is ours, but grace is not ours;
nature is ours, but grace is not ours;
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and he that is left to this staff of his own, for heaven, is as ill provided,
and he that is left to this staff of his own, for heaven, is as ill provided,
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as Jacob was, for this world, when he was left to his own staff at Jordan, when he was banished;
as Jacob was, for this world, when he was left to his own staff At Jordan, when he was banished;
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and banished in poverty, and banished alone. Thus far we have seen Jacob in his low estate;
and banished in poverty, and banished alone. Thus Far we have seen Jacob in his low estate;
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now we bring him to his happyness: in which it is always one degree to make hast; and so we will; now we bring him to his happiness: in which it is always one degree to make haste; and so we will;
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all is comprised in this that is, was present. Now I am two bands, now;
all is comprised in this that is, was present. Now I am two bans, now;
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it was first now, quando revertitur, now when he returned to his Countrey, for he was come very near it,
it was First now, quando revertitur, now when he returned to his Country, for he was come very near it,
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when he speaks of Jordan, as though he stood by it, I came over this Jordan. It is hard to say,
when he speaks of Jordan, as though he stood by it, I Come over this Jordan. It is hard to say,
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whether the returning to a blessing, formerly possessed, and lost for a while, be not a greater pleasure,
whither the returning to a blessing, formerly possessed, and lost for a while, be not a greater pleasure,
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then the coming to a new one.
then the coming to a new one.
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It is S. Augustins observation, that that land, which is so often called the land of promise, was their land from the beginning, from the beginning Sem, of whom they came dwelt there:
It is S. Augustins observation, that that land, which is so often called the land of promise, was their land from the beginning, from the beginning Sem, of whom they Come dwelled there:
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and though God restored them by a miraculous power, to their possession, yet still it was a returning:
and though God restored them by a miraculous power, to their possession, yet still it was a returning:
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and so the blessing is ever more expressed;
and so the blessing is ever more expressed;
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a return from Egypt, a return from Babylon; and a return from their present dispersion is that, which comforts them still, Christ himself had this apprehension, clarifica me, Glorifie me, thou father, with that glory, which I had with thee before the world was.
a return from Egypt, a return from Babylon; and a return from their present dispersion is that, which comforts them still, christ himself had this apprehension, Clarify me, glorify me, thou father, with that glory, which I had with thee before the world was.
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Certainly our best assurance of salvation, is but a returning to our first state, in the decree of God for our election;
Certainly our best assurance of salvation, is but a returning to our First state, in the Decree of God for our election;
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when we can consider, our interest, in that decree we return.
when we can Consider, our Interest, in that Decree we return.
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Our best state in this life, is but a returning, to the purity, which we had in our baptism;
Our best state in this life, is but a returning, to the purity, which we had in our Baptism;
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whosoever surprises himself in the act or in the remorse of any sin that he is fallen into, would think himself in a blessed state,
whosoever surprises himself in the act or in the remorse of any since that he is fallen into, would think himself in a blessed state,
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if he could bring his conscience to that peace again, which he remembers, he had the last time he made up his accounts to God,
if he could bring his conscience to that peace again, which he remembers, he had the last time he made up his accounts to God,
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and had his discharge sealed in the Sacrament of the body and blood of Christ Jesus.
and had his discharge sealed in the Sacrament of the body and blood of christ jesus.
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Cleanse thy self often therefore, and accustome thy soul to that peace, that thou mayest still,
Cleanse thy self often Therefore, and accustom thy soul to that peace, that thou Mayest still,
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when thou fallest into sin, have such a state in thy memory, as thou mayest have a desire to return to:
when thou Fallest into since, have such a state in thy memory, as thou Mayest have a desire to return to:
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and the Spirit of God shall still return to thee, who lovest to receive it,
and the Spirit of God shall still return to thee, who Lovest to receive it,
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and at last thy spirit, shall return to him that gave it, and gave his own spirit for it.
and At last thy Spirit, shall return to him that gave it, and gave his own Spirit for it.
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Jacobs happiness appears first now, quando revertitur; and now, quando jubente Domino, now, when he returned, Jacobs happiness appears First now, quando revertitur; and now, quando jubente Domino, now, when he returned,
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and now when he returned upon Gods bidding, God had said unto him, turn again into the land of thy fathers,
and now when he returned upon God's bidding, God had said unto him, turn again into the land of thy Father's,
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and I will be with thee, Think no step to be directly made towards preferment, if thou have not heard Gods voice directing the way.
and I will be with thee, Think no step to be directly made towards preferment, if thou have not herd God's voice directing the Way.
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Stre in usque; stand upon the ways, and inquire not of thy fathers, but of the God of thy fathers, which way thou shalt go:Stre in usque; stand upon the ways, and inquire not of thy Father's, but of the God of thy Father's, which Way thou shalt go:
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for Gods voice may be heard in every action, if we will stand still a little, and hearken to it.
for God's voice may be herd in every actium, if we will stand still a little, and harken to it.
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Remember ever more, that Applica Ephod; where David comes to ask counsell of the Lord, he said to Abiathar, Applica Ephod; bring the Ephod; and there David askes, Shall I follow this company, shall I overtake them? when thou doubtest of any thing, Applica Ephod, take this book of God:
remember ever more, that Application Ephod; where David comes to ask counsel of the Lord, he said to Abiathar, Application Ephod; bring the Ephod; and there David asks, Shall I follow this company, shall I overtake them? when thou doubtest of any thing, Application Ephod, take this book of God:
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if, to thine understanding, that reach not home punctually to thy particular case, thou hast an Ephod in thy self;
if, to thine understanding, that reach not home punctually to thy particular case, thou hast an Ephod in thy self;
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God is not departed from thee;
God is not departed from thee;
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thou knowest by thy self, it is a vain complaint that Plutrarch makes, desectu oraculorum, that oracles are ceased;
thou Knowest by thy self, it is a vain complaint that Plutrarch makes, desectu oraculorum, that oracles Are ceased;
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there is no defect of oracles in thine own bosome;
there is no defect of oracles in thine own bosom;
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as soon as thou askest thy self, how may I corrupt the integrity of such a Judge, undermine the strength of such a great person, shake the chastity of such a woman, thou hast an answer quickly it must be done by bribing, it must be done by swearing, it must be done by calumniating.
as soon as thou askest thy self, how may I corrupt the integrity of such a Judge, undermine the strength of such a great person, shake the chastity of such a woman, thou hast an answer quickly it must be done by bribing, it must be done by swearing, it must be done by calumniating.
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Here is no defectus Oraculorum no ceasing of Oracles, there is a present answer from the Devil.
Here is no defectus Oraculorum no ceasing of Oracles, there is a present answer from the devil.
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There is no defect of the Vrim, and Thummim of God neither, If thou wilt look into it,
There is no defect of the Urim, and Thummim of God neither, If thou wilt look into it,
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for as it is well said of the Morall Man, Sua cui { que } providentia Deus every mans Diligence,
for as it is well said of the Moral Man, Sua cui { que } Providentia Deus every men Diligence,
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and discretion, is a God to himselfe so it is well said, of the Christian Father Augustin Rectaratio Verbum Dei a rectified Conscience is the word of God.
and discretion, is a God to himself so it is well said, of the Christian Father Augustin Rectaratio Verbum Dei a rectified Conscience is the word of God.
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Applica Ephod, bring thine Actions to the question of the Ephod, to the debatment of thy conscience rectified,Application Ephod, bring thine Actions to the question of the Ephod, to the debatment of thy conscience rectified,
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and still shalt hear, Jubentem Dominus or duni Revocantem, God will bid thee stop, or God will bid thee go forwards in that way.
and still shalt hear, Jubentem Dominus or duni Revocantem, God will bid thee stop, or God will bid thee go forward in that Way.
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But herein had Jacob another degree of happiness, That the Commandement of God, was persued with the Testimony of Angells. But herein had Jacob Another degree of happiness, That the Commandment of God, was pursued with the Testimony of Angels.
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Not that the voyce of God needs strength; Teste me ipso witness my selfe, was always witness enough;
Not that the voice of God needs strength; Teste me ipso witness my self, was always witness enough;
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and Quia os Domini Locutum. The Mouth of the Lord: hath spoken it was always seal enough.
and Quia os Domini Locutum. The Mouth of the Lord: hath spoken it was always seal enough.
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But that hath been Gods abundant, And overflowing goodness ever to succor the infirmity of Man, with sensible and visible things;
But that hath been God's abundant, And overflowing Goodness ever to succour the infirmity of Man, with sensible and visible things;
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unto the pillars in the Wilderness; with the Tabarnacle after; and with the temple and all the Misterious, and significative furniture thereof after all.
unto the pillars in the Wilderness; with the Tabernacle After; and with the temple and all the Mysterious, and significative furniture thereof After all.
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So God leaves not Jacob to the general knowledge, that the Angels of God protect Gods Children,
So God leaves not Jacob to the general knowledge, that the Angels of God Pact God's Children,
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but he manifested those Angels unto him, Occurrerunt ei. the Angels of God met him.
but he manifested those Angels unto him, Occurrerunt ei. the Angels of God met him.
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The word of God is an infalible guid to thee, But God hath provided thee also visible,
The word of God is an infallible guide to thee, But God hath provided thee also visible,
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and manifest assistants, the Pillar, his Church and the Angels his Ministers in the Church.
and manifest assistants, the Pillar, his Church and the Angels his Ministers in the Church.
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The Scripture is thine onely Ephod, but Applica Ephod, apply it to thee by his Church,
The Scripture is thine only Ephod, but Application Ephod, apply it to thee by his Church,
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and by his visible Angels, and not by thine own private interpretation. This was Jacobs nunc; now, when he was returned, returned upon Gods Commandement;
and by his visible Angels, and not by thine own private Interpretation. This was Jacobs nunc; now, when he was returned, returned upon God's Commandment;
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upon Gods Commandement pursued, and testified by Angels, and Angels visibly manifested;
upon God's Commandment pursued, and testified by Angels, and Angels visibly manifested;
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now, he could take a comfort in the contemplation of his fortune, of his estate, to see, that he was two bands. Here's a great change; we see his vowe;
now, he could take a Comfort in the contemplation of his fortune, of his estate, to see, that he was two bans. Here's a great change; we see his Voelli;
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and we see how far his wishes extended at his going out;
and we see how Far his wishes extended At his going out;
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If God will give me bread to eate, and cloathes to put on, so that I come againe unto my fathers house in safety, If God will give me bred to eat, and clothes to put on, so that I come again unto my Father's house in safety,
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then shall the Lord be my God, In which vow is included all the service that he could exhibite, or retribute to God.then shall the Lord be my God, In which Voelli is included all the service that he could exhibit, or retribute to God.
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Now his staffe is become a sword; a strong Army; his one staff now is multiplyed;
Now his staff is become a sword; a strong Army; his one staff now is multiplied;
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his wives are given for staffes to assist him, and his children given also for staffes to his age.
his wives Are given for staffs to assist him, and his children given also for staffs to his age.
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His own staffe is become the greatest, and best part of Labans wealth;
His own staff is become the greatest, and best part of Labans wealth;
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In such plenty, as that he could spare a present to Esau, of at least five hundred head of cattell.
In such plenty, as that he could spare a present to Esau, of At least five hundred head of cattle.
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The fathers make Morall expositions of this; That his two bands are his Temporall blessings and his spirituall:
The Father's make Moral expositions of this; That his two bans Are his Temporal blessings and his spiritual:
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And St. Augustin findes a tipicall allusion in it of Christ, Baculo Crucis Christus apprehendit mundum;
And Saint Augustin finds a typical allusion in it of christ, Baculo Crucis Christus apprehendit Mundum;
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& cum duabus turmis duobus populis, ad patrem rediit: Christ by his staffe, his Cross, muster'd two bands, that is Jews, and Gentiles.& cum Duabus turmis duobus populis, ad patrem Redit: christ by his staff, his Cross, mustered two bans, that is jews, and Gentiles.
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We finde enough for our purpose, in taking it literally, as we see it in the Text;
We find enough for our purpose, in taking it literally, as we see it in the Text;
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That he divided all his company, and all his cattell into two troups, that if Esau come,
That he divided all his company, and all his cattle into two troops, that if Esau come,
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and smite one, the other might scape. For then onely is a fortune full, when there is somthing for Leakage, for wast;
and smite one, the other might escape. For then only is a fortune full, when there is something for Leakage, for waste;
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when a Man, though he may justly fear, that this shall be taken from him, yet he may justly presume, that this shall be left to him;
when a Man, though he may justly Fear, that this shall be taken from him, yet he may justly presume, that this shall be left to him;
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though he lose much, yet he shall have enough. And this was Jacobs increase and height; and from this lowness;
though he loose much, yet he shall have enough. And this was Jacobs increase and height; and from this lowness;
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from one staff, to two bands. And therefore, since in God we can consider but one state Semper idem immutable;
from one staff, to two bans. And Therefore, since in God we can Consider but one state Semper idem immutable;
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since in the Devil, we can consider but two states Quomodo cecidit filius Orientis, that he was the son of the Morning,
since in the devil, we can Consider but two states Quomodo cecidit filius Orientis, that he was the son of the Morning,
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but is, and shall ever be for ever the child of everlasting death;
but is, and shall ever be for ever the child of everlasting death;
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since in Jacob and in our selves we can consider first, that God made man righteous,
since in Jacob and in our selves we can Consider First, that God made man righteous,
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secondly that man betooke himself to his one staff, and his own staff, The imaginations of his own heart, Thirdly;
secondly that man betook himself to his one staff, and his own staff, The Imaginations of his own heart, Thirdly;
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That by the word of God manifested by his Angels, he returns with two bands, Body and Soul, to his heavenly father againe, let us attribute all to his goodness,
That by the word of God manifested by his Angels, he returns with two bans, Body and Soul, to his heavenly father again, let us attribute all to his Goodness,
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and confesse to him and the world, That we are not worthy of the least of all his Mercies,
and confess to him and the world, That we Are not worthy of the least of all his mercies,
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and of all the Truth which he hath shewed unto his Servant, for with my staff I passed over this Jordan, and now I am become two bands. and of all the Truth which he hath showed unto his Servant, for with my staff I passed over this Jordan, and now I am become two bans.
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A SERMON Preached at White-hall. April 19. 1618. SERMON XIII. 1 Tim. 1.15. This is a faithfull saying, and worthy of all acceptation, That Christ Jesus came into the World to save Sinners;
A SERMON Preached At Whitehall. April 19. 1618. SERMON XIII. 1 Tim. 1.15. This is a faithful saying, and worthy of all acceptation, That christ jesus Come into the World to save Sinners;
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of which I am the chiefest.
of which I am the chiefest.
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THE greatest part of the body of the old-Testament is Prophecy, and that is especially of future things:
THE greatest part of the body of the old-Testament is Prophecy, and that is especially of future things:
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The greatest part of the new-Testament, if wee number the peeces, is Epistles, Relations of things past, for instruction of the present.
The greatest part of the New Testament, if we number the Pieces, is Epistles, Relations of things past, for instruction of the present.
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They erre not much, that call the whol new-Testament Epistle:
They err not much, that call the Whole New Testament Epistle:
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For, even the Gospells are Evangelia, good Messages, and that's proper to an Epistle, and the booke of the Acts of the Apostles is superscrib'd, by Saint Luke, to one Person, to Theophilus, and that's proper to an Epistle;
For, even the Gospels Are Evangelia, good Messages, and that's proper to an Epistle, and the book of the Acts of the Apostles is superscribed, by Saint Lycia, to one Person, to Theophilus, and that's proper to an Epistle;
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and so is the last booke, the booke of Revelation, to the severall Churches;
and so is the last book, the book of Revelation, to the several Churches;
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and of the rest there is no question, An Epistle is collucutio scripta, saies Saint Ambrose, Though it be written far off,
and of the rest there is no question, an Epistle is collucutio Scripta, Says Saint Ambrose, Though it be written Far off,
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and sent, yet it is a Conference, and seperatos copulat, sayes hee;
and sent, yet it is a Conference, and seperatos copulat, Says he;
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by this meanes wee overcome distances, we deceive absences, and wee are together even then when wee are asunder:
by this means we overcome distances, we deceive absences, and we Are together even then when we Are asunder:
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And therefore, in this kinde of conveying spirituall comfort to their friends, have the ancient Fathers been more exercised then in any other former, almost all of them have written Epistles: One of them, Isidorus, him whom wee call Peluciotes, Saint Chrysostom 's schollar is noted to have written Myriades, and in those Epistles, to have interpreted the whole Scriptures:
And Therefore, in this kind of conveying spiritual Comfort to their Friends, have the ancient Father's been more exercised then in any other former, almost all of them have written Epistles: One of them, Isidorus, him whom we call Peluciotes, Saint Chrysostom is scholar is noted to have written Myriads, and in those Epistles, to have interpreted the Whole Scriptures:
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St. Paul gave them the example, he writ nothing but in this kind, and in this exceeded all his fellow Apostles, & pateretur Paulus, quod Saulus seceret, saies St. Austin, That as he had asked Letters of Commission of the State to persecute Christians,
Saint Paul gave them the Exampl, he writ nothing but in this kind, and in this exceeded all his fellow Apostles, & pateretur Paulus, quod Saulus seceret, Says Saint Austin, That as he had asked Letters of Commission of the State to persecute Christians,
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so by these Letters of Consolation, hee might recompence that Church againe, which hee had so much damnified before:
so by these Letters of Consolation, he might recompense that Church again, which he had so much damnified before:
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As the Hebrew Rabbins say, That Rahab did let down Jofuah 's spies, out of her house, with the same cord, with which she had used formerly to draw up her adultrous lovers, into her house.
As the Hebrew Rabbis say, That Rahab did let down Jofuah is spies, out of her house, with the same cord, with which she had used formerly to draw up her adulterous lovers, into her house.
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Now the holy-Ghost was in all the Authors, of all the books of the Bible,
Now the Holy Ghost was in all the Authors, of all the books of the bible,
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but in Saint Paul 's Epistles, there is, sayes Irenaeus, Impetus Spiritus Sancti, The vehemence, the force of the holy-Ghost;
but in Saint Paul is Epistles, there is, Says Irnaeus, Impetus Spiritus Sancti, The vehemence, the force of the Holy Ghost;
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And as that vehemence is in all his Epistles, so amplius habent, quae e vinculis (as Saint Chrysostome makes the observation) Those Epistles which were written in Prison, have most of this holy vehemence,
And as that vehemence is in all his Epistles, so Amplius habent, Quae e vinculis (as Saint Chrysostom makes the observation) Those Epistles which were written in Prison, have most of this holy vehemence,
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and this (as that Father notes also) is one of them;
and this (as that Father notes also) is one of them;
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And of all them, we may justly conceive this to be the most vehement and forcible, in which he undertakes to instruct a Bishop in his Episcopall function, which is, to propagate the Gospell;
And of all them, we may justly conceive this to be the most vehement and forcible, in which he undertakes to instruct a Bishop in his Episcopal function, which is, to propagate the Gospel;
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for, he is but an ill Bishop that leaves Christ where he found him, in whose time the Gospell is yet no farther then it was;
for, he is but an ill Bishop that leaves christ where he found him, in whose time the Gospel is yet no farther then it was;
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how much worse is he, in whose time the Gospell loses ground? who leaves not the Gospell in so good state as he found it.
how much Worse is he, in whose time the Gospel loses ground? who leaves not the Gospel in so good state as he found it.
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Now of this Gospell, here recommended by Paul to Timothie, this is the Summe; That Christ Jesus came into the World to save Sinners, &c. Here then we shall have these three Parts;
Now of this Gospel, Here recommended by Paul to Timothy, this is the Sum; That christ jesus Come into the World to save Sinners, etc. Here then we shall have these three Parts;
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First Radicem, The Roote of the Gospell, from whence it springs; it is fidelis sermo, a faithfull Word, which cannot erre:
First Radicem, The Root of the Gospel, from whence it springs; it is Fidelis sermon, a faithful Word, which cannot err:
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And secondly, we have Arborem, Corpus; the Tree, the Body, the substance of the Gospell, That Christ Jesus came into the world to save sinners;
And secondly, we have Arborem, Corpus; the Tree, the Body, the substance of the Gospel, That christ jesus Come into the world to save Sinners;
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And then lastly, fructum Evangelii, the fruit of the Gospell, Humility, that it brings them who embrace it, to acknowledg themselves to be the greatest sinners,
And then lastly, Fruit Evangelii, the fruit of the Gospel, Humility, that it brings them who embrace it, to acknowledge themselves to be the greatest Sinners,
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And in the first of these, the Roote it selfe, wee shall passe by these steps:
And in the First of these, the Root it self, we shall pass by these steps:
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First, that it is Sermo, the Word; That the Gospell hath as good a ground as the Law;
First, that it is Sermon, the Word; That the Gospel hath as good a ground as the Law;
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the new-Testament as well founded as the Old; It is the word of God: And then it is fidelis Sermo, a faithfull Word:
the New Testament as well founded as the Old; It is the word of God: And then it is Fidelis Sermon, a faithful Word:
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now both Old and New are so, and equally so;
now both Old and New Are so, and equally so;
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but in this, the Gospell is fidelior, the more faithfull, and the more sure, because that word, the Law, hath had a determination,
but in this, the Gospel is fidelior, the more faithful, and the more sure, Because that word, the Law, hath had a determination,
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an expiration, but the Gospell shall never have that. And againe, It is Sermo omni acceptatione dignus, Worthy of all acceptation;
an expiration, but the Gospel shall never have that. And again, It is Sermon omni acceptation Dignus, Worthy of all acceptation;
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not only worthy to bee received by our Faith, but even by our Reason too; our Reason cannot hold out against the proofes of Christians for their Gospell:
not only worthy to be received by our Faith, but even by our Reason too; our Reason cannot hold out against the proofs of Christians for their Gospel:
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And as the word imports it deserves omnem acceptationem, and omnem approbationem, all approbation, and therefore,
And as the word imports it deserves omnem acceptationem, and omnem approbationem, all approbation, and Therefore,
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as wee should not dispute against it, and so are bound to accept it, to receive it, not to speake against it;
as we should not dispute against it, and so Are bound to accept it, to receive it, not to speak against it;
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so neither should wee doe any thing against it;
so neither should we do any thing against it;
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as wee are bound to receive it by acknowledgment, so wee are bound to approve it, by conforming our selves unto it;
as we Are bound to receive it by acknowledgment, so we Are bound to approve it, by conforming our selves unto it;
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our consent to it shewes our acceptation, our life our approbation; and so much is in the first Part, the Roote;
our consent to it shows our acceptation, our life our approbation; and so much is in the First Part, the Root;
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This is a faithfull Word, and worthy of all acceptation. And in the Second, the Tree, the Body, the substance of the Gospell;This is a faithful Word, and worthy of all acceptation. And in the Second, the Tree, the Body, the substance of the Gospel;
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That Jesus Christ is come into the World to save Sinners;
That jesus christ is come into the World to save Sinners;
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First, here is an Advent, a coming of a new Person into the World who was not here before, venit in mundum, hee came into the World;
First, Here is an Advent, a coming of a new Person into the World who was not Here before, venit in Mundum, he Come into the World;
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And secondly, hee that came, is first Christ, a mixt Person, God and Man, and thereby capable of that Office, able to reconcile God and Man;
And secondly, he that Come, is First christ, a mixed Person, God and Man, and thereby capable of that Office, able to reconcile God and Man;
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And Christus so to, a person anoynted, appointed, and sent for that purpose, to reconcile God and Man;
And Christus so to, a person anointed, appointed, and sent for that purpose, to reconcile God and Man;
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And then hee is Jesus, one did actually and really doe the office of a Saviour, hee did reconcile God and Man;
And then he is jesus, one did actually and really do the office of a Saviour, he did reconcile God and Man;
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for, there wee see also the Reason why hee came; Hee came to Save, and whom hee came to Save; to save Sinners:
for, there we see also the Reason why he Come; He Come to Save, and whom he Come to Save; to save Sinners:
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And these will bee the branches and lymbs of this Body. And then lastly, when wee come to consider the fruit, which is indeede the seede,
And these will be the branches and limbs of this Body. And then lastly, when we come to Consider the fruit, which is indeed the seed,
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and kernell, and soul of all virtues Humility; then wee shall meete the Apostle confessing himselfe to bee the greatest Sinner, not only with a fui, that hee was so whilest he was a Persecutor,
and kernel, and soul of all Virtues Humility; then we shall meet the Apostle confessing himself to be the greatest Sinner, not only with a fui, that he was so whilst he was a Persecutor,
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but with a present sum, that even now, after hee had received the faithfull Word, the light of the Gospell,
but with a present sum, that even now, After he had received the faithful Word, the Light of the Gospel,
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yet hee was still the greatest Sinner;
yet he was still the greatest Sinner;
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of which (Sinners) I (though an Apostle ) am (am still) the chiefest,
of which (Sinners) I (though an Apostle) am (am still) the chiefest,
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First then, the Gospell is founded and rooted in sermone, in verbo, in the Word; it cannot deserve omnem acceptationem, if it bee not Gospell, and it is not Gospell,
First then, the Gospel is founded and rooted in sermon, in verbo, in the Word; it cannot deserve omnem acceptationem, if it be not Gospel, and it is not Gospel,
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if it be not in sermone, rooted in the Word:
if it be not in sermon, rooted in the Word:
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Christ himselfe, as he hath an eternall Generation, is verbum Dei, Himselfe is the Word of God;
christ himself, as he hath an Eternal Generation, is verbum Dei, Himself is the Word of God;
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And as he hath a humane Generation, he is subjectum verbi Dei, the subject of the Word of God, of all the Scriptures, of all that was shadowed in the Types,
And as he hath a humane Generation, he is Subjectum verbi Dei, the Subject of the Word of God, of all the Scriptures, of all that was shadowed in the Types,
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and figur'd in the Ceremonies, and prepared in the preventions of the Law, of all that was foretold by the Prophets, of all that the Soule of man rejoyced in,
and figured in the Ceremonies, and prepared in the preventions of the Law, of all that was foretold by the prophets, of all that the Soul of man rejoiced in,
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and congratulated with the Spirit of God, in the Psalms, and in the Canticles, and in the cheerefull parts of spirituall joy and exultation, which we have in the Scriptures;
and congratulated with the Spirit of God, in the Psalms, and in the Canticles, and in the cheerful parts of spiritual joy and exultation, which we have in the Scriptures;
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Christ is the foundation of all those Scriptures, Christ is the burden of all those Songs;
christ is the Foundation of all those Scriptures, christ is the burden of all those Songs;
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Christ was in sermone then, then he was in the Word.
christ was in sermon then, then he was in the Word.
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The joy of those holy Persons which are noted in the Scriptures, to have expressed their joy at the byrth of Christ, in such spirituall Hymns and Songs, is expressed so,
The joy of those holy Persons which Are noted in the Scriptures, to have expressed their joy At the birth of christ, in such spiritual Hymns and Songs, is expressed so,
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as that we may see their joy was in this, That that was now in actu, that was performed, that was done which was before in sermone, in the Promise, in the Word, in the Covenant of God.
as that we may see their joy was in this, That that was now in Acts, that was performed, that was done which was before in sermon, in the Promise, in the Word, in the Covenant of God.
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They rejoyced that Christ was borne;
They rejoiced that christ was born;
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but principally that all was done so, sicut locutus, as God had spoken before, that all should be done;
but principally that all was done so, sicut Spoken, as God had spoken before, that all should be done;
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done of the seede of a Woman, as God had said in Paradice, done by a Virgin,
done of the seed of a Woman, as God had said in Paradise, done by a Virgae,
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as God had said by Esai, done at Bethlehem, as he had said by Micheas; and done at that time,
as God had said by Isaiah, done At Bethlehem, as he had said by Micheas; and done At that time,
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as he had said by Daniel; Sicut locutus est, sayes Zacharie, in his exultation, All is performed as he hath spoke by the mouth of the Prophets, which have beene since the World began.
as he had said by daniel; Sicut Spoken est, Says Zacharias, in his exultation, All is performed as he hath spoke by the Mouth of the prophets, which have been since the World began.
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There in the Word, the Gospell begins, and there, and there only, it shall continue for ever,
There in the Word, the Gospel begins, and there, and there only, it shall continue for ever,
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as long as there is any spirituall seed of Abraham, any men willing to embrace it,
as long as there is any spiritual seed of Abraham, any men willing to embrace it,
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and apply it, as the blessed Virgin expresses it, when her Soul magnifies the Lord, and her Spirit rejoyces in God her Saviour;
and apply it, as the blessed Virgae Expresses it, when her Soul Magnifies the Lord, and her Spirit rejoices in God her Saviour;
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sicut locutus, as God hath spoken to our Fathers, to Abraham and his seed for ever:sicut Spoken, as God hath spoken to our Father's, to Abraham and his seed for ever:
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so then there never was, there never must be any other Gospel then is in sermone, in the written word of God in the Scriptures.
so then there never was, there never must be any other Gospel then is in sermon, in the written word of God in the Scriptures.
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The particular comfort that a Christian conceives, as it is determined and contracted in himself, is principally in this, that Christ is come;
The particular Comfort that a Christian conceives, as it is determined and contracted in himself, is principally in this, that christ is come;
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his comfort is in this, that he is now saved by him;
his Comfort is in this, that he is now saved by him;
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and he might have this comfort, though Christ had never been in sermone, though he had never been prophesied, never spoken of before:
and he might have this Comfort, though christ had never been in sermon, though he had never been prophesied, never spoken of before:
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But yet the proof and ground of this comfort to himself, that is, the assurance that he hath, That this was that Christ that was to save us;
But yet the proof and ground of this Comfort to himself, that is, the assurance that he hath, That this was that christ that was to save us;
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and then, the munition and artillery by which he is to overthrow the forces of the enemy, the arguments and objections of Jews, Gentils and Hereticks, who deny this Christ in whose salvation he trusts, to have then any such Saviour:
and then, the munition and Artillery by which he is to overthrow the forces of the enemy, the Arguments and objections of jews, Gentiles and Heretics, who deny this christ in whose salvation he trusts, to have then any such Saviour:
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And then the Band of the Church, the Communion of Saints, by which we should prove, That the Patriarchs and the Apostles, our Fathers in the old and new Testament, doe belong all to one Church; this assurance in our self;
And then the Band of the Church, the Communion of Saints, by which we should prove, That the Patriarchs and the Apostles, our Father's in the old and new Testament, do belong all to one Church; this assurance in our self;
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this ability to prove it to others; this joyning of these two walls, to make up the houshold of the faithfull:
this ability to prove it to Others; this joining of these two walls, to make up the household of the faithful:
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This is not only that, that the summe of the Gospel is risen, in that Christ is come,
This is not only that, that the sum of the Gospel is risen, in that christ is come,
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but in this, that he is come sicut locutus est, as God had spoken of him,
but in this, that he is come sicut Spoken est, as God had spoken of him,
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and promised him by the mouth of his Prophets from the beginning, as he was in sermone, in the word.
and promised him by the Mouth of his prophets from the beginning, as he was in sermon, in the word.
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In the first Creation, when God made heaven and earth, that making was not in sermone, for that could not be prophesied before,
In the First Creation, when God made heaven and earth, that making was not in sermon, for that could not be prophesied before,
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because there was no being before;
Because there was no being before;
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neither is it said, that at that Creation God said any thing, but only creavit, God made heaven and earth, and no men;
neither is it said, that At that Creation God said any thing, but only Created, God made heaven and earth, and no men;
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so that that which was made sine sermone, without speaking, was only matter without form, heaven without light,
so that that which was made sine sermon, without speaking, was only matter without from, heaven without Light,
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and earth without any productive virtue or disposition, to bring forth, and to nourish creatures.
and earth without any productive virtue or disposition, to bring forth, and to nourish creatures.
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But when God came to those specifique formes, and to those creatures wherein he would be sensibly glorified after, they were made in sermone, by his word;
But when God Come to those specific forms, and to those creatures wherein he would be sensibly glorified After, they were made in sermon, by his word;
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Dixit & facta sunt, God spake, and so all things were made;Dixit & facta sunt, God spoke, and so all things were made;
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Light and Firmament, Land and Sea, Plants and Beasts, and Fishes and Fowls were made all in sermone, by his word.
Light and Firmament, Land and Sea, Plants and Beasts, and Fish and Fowls were made all in sermon, by his word.
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But when God came to the best of his creatures, to Man, Man was not only made in verbo, as the rest were, by speaking a word,
But when God Come to the best of his creatures, to Man, Man was not only made in verbo, as the rest were, by speaking a word,
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but by a Consultation, by a Conference, by a Counsell, faciamus hominem, let us make Man;
but by a Consultation, by a Conference, by a Counsel, Faciamus hominem, let us make Man;
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there is a more expresse manifestation of divers persons speaking together, of a concurrence of the Trinity;
there is a more express manifestation of diverse Persons speaking together, of a concurrence of the Trinity;
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and not of a saying only, but a mutuall saying; not of a Proposition only, but of a Dialogue in the making of Man:
and not of a saying only, but a mutual saying; not of a Proposition only, but of a Dialogue in the making of Man:
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The making of matter alone was sine verbo, without any word at all; the making of lesser creatures was in verbo, by saying, by speaking;
The making of matter alone was sine verbo, without any word At all; the making of lesser creatures was in verbo, by saying, by speaking;
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the making of Man was in in sermone, in a consultation.
the making of Man was in in sermon, in a consultation.
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In this first Creation thus presented there is a shadow, a representation of our second Creation, our Regeneration in Christ,
In this First Creation thus presented there is a shadow, a representation of our second Creation, our Regeneration in christ,
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and of the saving knowledge of God;
and of the Saving knowledge of God;
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for first there is in Man a knowledge of God, sine sermone, without his word, in the book of Creatures:
for First there is in Man a knowledge of God, sine sermon, without his word, in the book of Creatures:
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Non sunt loquelae, sayes David, They have no language, they have no speech, and yet they declare the glory of God. Non sunt loquelae, Says David, They have no language, they have no speech, and yet they declare the glory of God.
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The correspondence and relation of all parts of Nature to one Author, the consinuity and dependance of every piece and joynt of this frame of the world, the admirable order, the immutable succession, the lively and certain generation,
The correspondence and Relation of all parts of Nature to one Author, the consinuity and dependence of every piece and joint of this frame of the world, the admirable order, the immutable succession, the lively and certain generation,
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and birth of effects from their Parents, the causes:
and birth of effects from their Parents, the Causes:
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in all these, though there be no sound, no voice, yet we may even see that it is an excellent song,
in all these, though there be no found, no voice, yet we may even see that it is an excellent song,
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an admirable piece of musick and harmony;
an admirable piece of music and harmony;
dt j n1 pp-f n1 cc n1;
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and that God does (as it were) play upon this Organ in his administration and providence by naturall means and instruments;
and that God does (as it were) play upon this Organ in his administration and providence by natural means and Instruments;
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and so there is some kind of creation in us, some knowledge of God imprinted, sine sermone, without any relation to his word.
and so there is Some kind of creation in us, Some knowledge of God imprinted, sine sermon, without any Relation to his word.
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But this is a Creation as of heaven and earth, which were dark and empty, and without form, till the Spirit of God moved, and till God spoke:
But this is a Creation as of heaven and earth, which were dark and empty, and without from, till the Spirit of God moved, and till God spoke:
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Till there came the Spirit, the breath of Gods mouth, the word of God, it is but a faint twilight, it is but an uncertain glimmering which we have of God in the Creature:
Till there Come the Spirit, the breath of God's Mouth, the word of God, it is but a faint twilight, it is but an uncertain glimmering which we have of God in the Creature:
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But in sermone, in his word, when we come to him in his Scriptures, we finde better and nobler Creatures produced in us, clearer notions of God,
But in sermon, in his word, when we come to him in his Scriptures, we find better and Nobler Creatures produced in us, clearer notions of God,
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and more evident manifestations of his power, and of his goodness towards us:
and more evident manifestations of his power, and of his Goodness towards us:
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for if we consider him in his first word, sicut locutus ab initio, as he spoke from the beginning in the Old Testament, from thence we cannot only see,
for if we Consider him in his First word, sicut Spoken ab initio, as he spoke from the beginning in the Old Testament, from thence we cannot only see,
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but feel and apply a Dixit, fiat lux, that God hath said, let there be light; and that there is a light produced in us, by which we see, that this world was not made by chance,
but feel and apply a Dixit, fiat lux, that God hath said, let there be Light; and that there is a Light produced in us, by which we see, that this world was not made by chance,
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for then it could not consist in this order and regularity; and we see that it was not eternall, for if it were eternall as God,
for then it could not consist in this order and regularity; and we see that it was not Eternal, for if it were Eternal as God,
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and so no Creature, then it must be God too; we see it had a beginning, a beginning of nothing, and all from God.
and so no Creature, then it must be God too; we see it had a beginning, a beginning of nothing, and all from God.
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So we find in our self a fiat lux, that there is such a light produced:
So we find in our self a fiat lux, that there is such a Light produced:
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And there we may find a fiat firmamentum, that there is a kind of firmament produced in us, a knowledge of a difference between Heaven and Earth;
And there we may find a fiat firmamentum, that there is a kind of firmament produced in us, a knowledge of a difference between Heaven and Earth;
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and that there is in our constitutions an earthly part, a body, and a heavenly part, a soul,
and that there is in our constitutions an earthly part, a body, and a heavenly part, a soul,
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and an understanding as a firmament, to separate, distinguish and discern between these.
and an understanding as a firmament, to separate, distinguish and discern between these.
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So also may we find a congregenter aquae, that God hath said, Let there be a sea, a gathering, a confluence of all such means as are necessary for the attaining of salvation;
So also may we find a congregenter Water, that God hath said, Let there be a sea, a gathering, a confluence of all such means as Are necessary for the attaining of salvation;
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that is, that God from the beginning settled and established a Church, in which he was alwayes carefull to minister to man means of eternall happiness:
that is, that God from the beginning settled and established a Church, in which he was always careful to minister to man means of Eternal happiness:
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The Church is that Sea, and into that Sea we launched the water of Baptism.
The Church is that Sea, and into that Sea we launched the water of Baptism.
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To contract this sine sermone, till God spake, in his Creatures only, we have but a faint and uncertain, and generall knowledge of God:
To contract this sine sermon, till God spoke, in his Creatures only, we have but a faint and uncertain, and general knowledge of God:
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in sermone, when God comes to speak at first in the Old Testament, though he come to more particulars,in sermon, when God comes to speak At First in the Old Testament, though he come to more particulars,
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yet it was in dark speeches, and in vails, and to them who understood best, and saw clearest into Gods word;
yet it was in dark Speeches, and in vails, and to them who understood best, and saw Clearest into God's word;
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still it was but de futuro, by way of promise, and of a future thing.
still it was but de futuro, by Way of promise, and of a future thing.
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But when God comes to his last work, to make Man, to make up Man, that is, to make Man a Christian by the Gospel,
But when God comes to his last work, to make Man, to make up Man, that is, to make Man a Christian by the Gospel,
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when he comes not to a fiat homo, Let there be a Man (as he proceeded in the rest) but to a faciamus hominem, Let us make Man:
when he comes not to a fiat homo, Let there be a Man (as he proceeded in the rest) but to a Faciamus hominem, Let us make Man:
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Then he calls his Sonne to him, and sends him into the world to suffer death, the death of the Crosse for our salvation:
Then he calls his Son to him, and sends him into the world to suffer death, the death of the Cross for our salvation:
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And he calls the Holy Ghost to him, and sends him to teach us all truth,
And he calls the Holy Ghost to him, and sends him to teach us all truth,
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and apply that which Christ suffered for our souls, to our souls.
and apply that which christ suffered for our Souls, to our Souls.
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God leaves the Nations, the Gentiles, under the non locutus est; he speaks not at all to them, but in the speechless creatures:
God leaves the nations, the Gentiles, under the non Spoken est; he speaks not At all to them, but in the speechless creatures:
np1 vvz dt n2, dt n2-j, p-acp dt fw-fr fw-la fw-la; pns31 vvz xx p-acp d p-acp pno32, cc-acp p-acp dt j n2:
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He leaves the Jewes under the locutus est, under the killing letter of the Law, and their stubborn perverting thereof:
He leaves the Jews under the Spoken est, under the killing Letter of the Law, and their stubborn perverting thereof:
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And he comes to us, sicut locutus est, in manifesting to us that our Messias, Christ Jesus, is come,
And he comes to us, sicut Spoken est, in manifesting to us that our Messias, christ jesus, is come,
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and come according to the promise of God, and the foretelling of all his Prophets;
and come according to the promise of God, and the foretelling of all his prophets;
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for that is our safe anchorage in all storms, that our Gospel is in sermone that all things are done,
for that is our safe anchorage in all storms, that our Gospel is in sermon that all things Are done,
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so as God had foretold they should be done;
so as God had foretold they should be done;
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that we have infallible marks given us before, by which we may try all that is done after.
that we have infallible marks given us before, by which we may try all that is done After.
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All the word of God then conduces to the Gospel;
All the word of God then conduces to the Gospel;
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the Old Testament is a preparation and a poedagogie to the New. All the word belongs to the Gospell,
the Old Testament is a preparation and a poedagogie to the New. All the word belongs to the Gospel,
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and all the Gospell is in the word;
and all the Gospel is in the word;
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nothing is to be obtruded to our faith as necessary to salvation, except it be rooted in the Word.
nothing is to be obtruded to our faith as necessary to salvation, except it be rooted in the Word.
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And as the locutus est, that is, the promises that God hath made to us in the Old Testament;
And as the Spoken est, that is, the promises that God hath made to us in the Old Testament;
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and the sicut locutus est, that is, the accomplishing of those promises to us in the New-Testament, are thus applyable to us;
and the sicut Spoken est, that is, the accomplishing of those promises to us in the New testament, Are thus appliable to us;
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so is this especially, Quod adhuc loquitur, that God continues his speech, and speaks to us every day;
so is this especially, Quod Adhoc loquitur, that God continues his speech, and speaks to us every day;
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still we must hear Evangelium in sermone, the Gospel in the Word, in the Word so as we may hear it, that is, the Word preached;
still we must hear Evangelium in sermon, the Gospel in the Word, in the Word so as we may hear it, that is, the Word preached;
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for howsoever it be Gospel in it self, it is not Gospel to us if it be not preached in the Congregation;
for howsoever it be Gospel in it self, it is not Gospel to us if it be not preached in the Congregation;
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neither, though it be preached to the Congregation, is it Gospel to me, except I find it work upon my understanding and my faith, and my conscience:
neither, though it be preached to the Congregation, is it Gospel to me, except I find it work upon my understanding and my faith, and my conscience:
d, cs pn31 vbb vvn p-acp dt n1, vbz pn31 n1 p-acp pno11, c-acp pns11 vvb pn31 vvi p-acp po11 n1 cc po11 n1, cc po11 n1:
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A man may believe that there shall be a Redeemer, and he may give an Historicall assent, that there hath been a Redeemer, that that Redeemer is come, he may have heard utrumque sermonem, both Gods wayes of speaking, both his voices, both his languages;
A man may believe that there shall be a Redeemer, and he may give an Historical assent, that there hath been a Redeemer, that that Redeemer is come, he may have herd utrumque sermonem, both God's ways of speaking, both his voices, both his languages;
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his promises in the Old Testament, his performances in the New Testament, and yet not hear him speak to his own soul:
his promises in the Old Testament, his performances in the New Testament, and yet not hear him speak to his own soul:
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Ferme Apostoli plus laborarunt, says S. Chrys. It cost the Apostles, and their Successors, the preachers of the Gospell, more paines and more labour, ut persuaderent hominibus, dona Dei iis indulta, To perswade men that this mercy of God,Ferme Apostles plus laborarunt, Says S. Chrys. It cost the Apostles, and their Successors, the Preachers of the Gospel, more pains and more labour, ut persuaderent hominibus, dona Dei iis indulta, To persuade men that this mercy of God,
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and these merits of Christ Jesus were intended to them, and directed upon them, in particular,
and these merits of christ jesus were intended to them, and directed upon them, in particular,
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then to perswade them that such things were done:
then to persuade them that such things were done:
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they can beleeve the promise, and the performance in the generall, but they cannot finde the application thereof in particular;
they can believe the promise, and the performance in the general, but they cannot find the application thereof in particular;
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the voice that is neerest us we least heare, not because God speaks not loud enough,
the voice that is nearest us we least hear, not Because God speaks not loud enough,
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but because we stop our eares; nor that neyther; for wee doe hear, but because we do not hearken then, nor consider;
but Because we stop our ears; nor that neither; for we do hear, but Because we do not harken then, nor Consider;
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no nor that neyther, but because we doe not answere, nor cooperate, nor assist God, in doing that which he hath made us able to doe, by his grace towards our own Salvation.
no nor that neither, but Because we do not answer, nor cooperate, nor assist God, in doing that which he hath made us able to do, by his grace towards our own Salvation.
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For (not to judge De iis qui foris sunt ) of those whom God hath left (fot any thing we know) in the darke,
For (not to judge De iis qui Foris sunt) of those whom God hath left (fot any thing we know) in the dark,
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and without meanes of Salvation, because without manifestation of Christ; we are Christians incorporated in Christ in his Church;
and without means of Salvation, Because without manifestation of christ; we Are Christians incorporated in christ in his Church;
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and thereby, by that Title, we have a new Creation, and are new creatures;
and thereby, by that Title, we have a new Creation, and Are new creatures;
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and as wee shall have a new Jerusalem hereafter, so we have a new Paradise already, which is the Christian Church.
and as we shall have a new Jerusalem hereafter, so we have a new Paradise already, which is the Christian Church.
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In this Paradise saith St. Augustine, Quatuor Evangelia ligna fructifera;
In this Paradise Says Saint Augustine, Quatuor Evangelia Ligna fructifera;
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In the books of the Gospell, as they grow, and as they are suplicated in the Church, growes every Tree pleasant for the sight, and good for meat:
In the books of the Gospel, as they grow, and as they Are suplicated in the Church, grows every Tree pleasant for the sighed, and good for meat:
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And there, sayes that Father, lignum vitae Christus, Christ Jesus himself (as he is taught hee that gives life to all our actions;
And there, Says that Father, lignum vitae Christus, christ jesus himself (as he is taught he that gives life to all our actions;
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and even so our faith it self, which faith qualifies and dignifies those actions: And then, sayes from the Scriptures, in the Church) is the Tree of Life,
and even so our faith it self, which faith Qualifies and Dignifies those actions: And then, Says from the Scriptures, in the Church) is the Tree of Life,
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for it is he, As Christ alone, in this Paradise, that is, the christian Church, is this Tree of life,
for it is he, As christ alone, in this Paradise, that is, the christian Church, is this Tree of life,
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so lignum scientiae boni & mali, The Tree of knowledg of Good and Evill, is Proprium voluntatis arbitrium, the good use of our own Will,
so lignum scientiae boni & mali, The Tree of knowledge of Good and Evil, is Proprium voluntatis Arbitrium, the good use of our own Will,
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after God hath enlightned us in this Paradise, in the Christian Church, and so restor'd our dead will again, by his Grace precedent and subsequent, and concommitant:
After God hath enlightened us in this Paradise, in the Christian Church, and so restored our dead will again, by his Grace precedent and subsequent, and concomitant:
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for, without such Grace and such succession of Grace, our Will is so far unable to pre-dispose it selfe to any good,
for, without such Grace and such succession of Grace, our Will is so Far unable to predispose it self to any good,
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as that nec scipso, homo, nisi perniciose uti potest (sayes he still) we have no interest in our selves no power to doe any thing of,
as that nec scipso, homo, nisi perniciose uti potest (Says he still) we have no Interest in our selves no power to do any thing of,
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or with our selves, but to our destruction. Miserable man! a Toad is a bag of Poyson, and a Spider is a blister of Poyson,
or with our selves, but to our destruction. Miserable man! a Toad is a bag of Poison, and a Spider is a blister of Poison,
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and yet a Toad and a Spider cannot poyson themselves; Man hath a dram of poyson, originall-Sin, in an invisible corner, we know not where,
and yet a Toad and a Spider cannot poison themselves; Man hath a dram of poison, originall-Sin, in an invisible corner, we know not where,
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and he cannot choose but poyson himselfe and all his actions with that;
and he cannot choose but poison himself and all his actions with that;
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we are so far from being able to begin without Grace, as then where we have the first Grace, we cannot proceed to the use of that, without more.
we Are so Far from being able to begin without Grace, as then where we have the First Grace, we cannot proceed to the use of that, without more.
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But yet, sayes Saint Augustine; The Will of a Christian so rectified and so assisted, the lignum scientiae, the Tree of knowledge,
But yet, Says Saint Augustine; The Will of a Christian so rectified and so assisted, the lignum scientiae, the Tree of knowledge,
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and he shall be the worse for knowing, if he live not according to that knowledg;
and he shall be the Worse for knowing, if he live not according to that knowledge;
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we were all wrapped up in the first Adam, all Mankind; and we are wrapped up in the second Adam, in Christ, all Mankinde too; but not in both alike;
we were all wrapped up in the First Adam, all Mankind; and we Are wrapped up in the second Adam, in christ, all Mankind too; but not in both alike;
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for we are so in the first Adam, as that we inherit death from him, and incurre death whether we will or no;
for we Are so in the First Adam, as that we inherit death from him, and incur death whither we will or no;
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before any consent of ours be actually given to any Sin, we are the children of wrath, and of death;
before any consent of ours be actually given to any since, we Are the children of wrath, and of death;
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but we are not so in the second Adam, as that we are made possessors of eternall life, without the concurrence of our own Will;
but we Are not so in the second Adam, as that we Are made Possessors' of Eternal life, without the concurrence of our own Will;
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not that our will payes one penny towards this purchase, but our own will may forfeit it;
not that our will pays one penny towards this purchase, but our own will may forfeit it;
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it cannot adopt us, but it may disinherit us.
it cannot adopt us, but it may disinherit us.
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Now, by being planted in this Paradise, and received into the Christian Church, we are the adopted sons of God,
Now, by being planted in this Paradise, and received into the Christian Church, we Are the adopted Sons of God,
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and therefore, as it is in Christ, who is the naturall Son of God, Qui non nascitur & desinit, as Origen expresses it, He was not born once and no more,
and Therefore, as it is in christ, who is the natural Son of God, Qui non nascitur & desinit, as Origen Expresses it, He was not born once and no more,
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but hath a continual, because an eternall generation, and is as much begotten to day, as he was 100. 1000. 1000 millions of generations passed;
but hath a continual, Because an Eternal generation, and is as much begotten to day, as he was 100. 1000. 1000 millions of generations passed;
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so since we are the generation and of-spring of God, since Grace is our Father, that Parent that begets all goodness in us, In similitudine ejus, sayes Origen, conformable to the Pattern Christ himself, Qui non nascitur & desinit, who hath a continuall generation, Generemur Domino per singulos intellectus,
so since we Are the generation and offspring of God, since Grace is our Father, that Parent that begets all Goodness in us, In Similitude His, Says Origen, conformable to the Pattern christ himself, Qui non nascitur & desinit, who hath a continual generation, Generemur Domino per singulos Intellectus,
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& singula opera, in all the acts of our understanding, and in a ready concurrence of our Will, let us every day, every minute feele this new generation of spirituall children;& singula opera, in all the acts of our understanding, and in a ready concurrence of our Will, let us every day, every minute feel this new generation of spiritual children;
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for it is a miserable short life, to have been borne when the glasse was turned,
for it is a miserable short life, to have been born when the glass was turned,
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and dyed before it was run out:
and died before it was run out:
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to have conceived some good Motions at the beginning, and to have given over all purpose of practise at the end of a Sermon.
to have conceived Some good Motions At the beginning, and to have given over all purpose of practice At the end of a Sermon.
pc-acp vhi vvn d j n2 p-acp dt n1, cc pc-acp vhi vvn p-acp d n1 pp-f n1 p-acp dt n1 pp-f dt n1.
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Let us present our own will as a mother to the father of light, and the father of life,
Let us present our own will as a mother to the father of Light, and the father of life,
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and the father of love, that we may be willing to conceive by the overshadowing of the Holy Ghost,
and the father of love, that we may be willing to conceive by the overshadowing of the Holy Ghost,
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and not resist his working upon our Soules;
and not resist his working upon our Souls;
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but with the obedience of the blessed Virgin, may say, Ecce ancilla, Behold the seruant of the Lord, fiat mihi secundum verbum tuum, Be it done unto me according to thy Word;
but with the Obedience of the blessed Virgae, may say, Ecce ancilla, Behold the servant of the Lord, fiat mihi secundum verbum tuum, Be it done unto me according to thy Word;
cc-acp p-acp dt n1 pp-f dt j-vvn n1, vmb vvi, fw-la fw-la, vvb dt n1 pp-f dt n1, n1 fw-la fw-la fw-la fw-la, vbb pn31 vdn p-acp pno11 vvg p-acp po21 n1;
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I will not stop mine eares to thy Word, my heart shall not doubt of thy word, my life shall expresse my having heard and harkened to thy word, that word which is the Gospell, that Gospell which is peace to my Conscience,
I will not stop mine ears to thy Word, my heart shall not doubt of thy word, my life shall express my having herd and hearkened to thy word, that word which is the Gospel, that Gospel which is peace to my Conscience,
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and reconciliation to my God, and Salvation to my Soul;
and reconciliation to my God, and Salvation to my Soul;
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for, hearing is but the conception, meditation is but the quickning, purposing is but the byrth,
for, hearing is but the conception, meditation is but the quickening, purposing is but the birth,
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but practising is the growth of this blessed childe.
but practising is the growth of this blessed child.
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The Gospell then, that which is the Gospell to thee, that is, the assurance of the peace of Conscience, is grounded in sermone, upon the word; The Gospel then, that which is the Gospel to thee, that is, the assurance of the peace of Conscience, is grounded in sermon, upon the word;
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not upon imaginations of thine owne, not upon fancies of others, nor pretended inspirations, nor obtruded Miracles, but upon the word;
not upon Imaginations of thine own, not upon fancies of Others, nor pretended inspirations, nor obtruded Miracles, but upon the word;
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and not upon a suspicious and questionable, not upon an uncertain or variable word, but upon this, that is fidelis sermo, This is a faithfull saying.
and not upon a suspicious and questionable, not upon an uncertain or variable word, but upon this, that is Fidelis sermon, This is a faithful saying.
cc xx p-acp dt j cc j, xx p-acp dt j cc j n1, cc-acp p-acp d, cst vbz np1-n n1, d vbz dt j n-vvg.
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It is true, that this Apostle seemes to use this phrase of speech, as an earnest asseveration,
It is true, that this Apostle seems to use this phrase of speech, as an earnest asseveration,
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and a band for divers truths in other places:
and a band for diverse truths in other places:
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He saies sometimes, This is a true saying, and This is a faithfull saying, when he does not meane, that it is the word of God,
He Says sometime, This is a true saying, and This is a faithful saying, when he does not mean, that it is the word of God,
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but only intends to induce a morall certitude, when he would have good credit to be given to that which followes, he uses to say so, fidelis sermo, it is a true, it is a faithfull saying:
but only intends to induce a moral certitude, when he would have good credit to be given to that which follows, he uses to say so, Fidelis sermon, it is a true, it is a faithful saying:
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But in all those other places where he uses this phrase, he speaks only of some particular duties,
But in all those other places where he uses this phrase, he speaks only of Some particular duties,
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or of some particular point of Religion;
or of Some particular point of Religion;
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but here he speaks of the whole body of Divinity, of the whol Gospell, That Christ is come to save Sinners, and therefore more may be intended by this phrase here, then in other places:
but Here he speaks of the Whole body of Divinity, of the Whole Gospel, That christ is come to save Sinners, and Therefore more may be intended by this phrase Here, then in other places:
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When hee speaks of that particular point, The Resurrection, he uses this phrase, It is a true saying;
When he speaks of that particular point, The Resurrection, he uses this phrase, It is a true saying;
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If we be dead with him we shall also live with him; If we be dead with him we shall also live with him;
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when he would invite men to godlinesse, even by the reward which accompany it in this life, he uses this addition, this confirmation, For this is a true saying, and worthy to bee received; when he would invite men to godliness, even by the reward which accompany it in this life, he uses this addition, this confirmation, For this is a true saying, and worthy to be received;
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when he gives a dignity to the function and office of the Ministery, he proposes it so, It is a true saying; when he gives a dignity to the function and office of the Ministry, he proposes it so, It is a true saying;
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If any man desire the Office of a Bishop, he desireth a good worke; it is a worke, not an occasion and oportunity of ease. If any man desire the Office of a Bishop, he Desires a good work; it is a work, not an occasion and opportunity of ease.
cs d n1 vvi dt n1 pp-f dt n1, pns31 vvz dt j n1; pn31 vbz dt n1, xx dt n1 cc n1 pp-f n1.
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And lastly, when he provokes men to glorify God, by good works, he labors to be beleeved, by the same phrase still, This is a true saying, and these things I would thou shouldst affirme, That they which have beleeved in God, might be carefull to shew forth good works.
And lastly, when he provokes men to Glorify God, by good works, he labors to be believed, by the same phrase still, This is a true saying, and these things I would thou Shouldst affirm, That they which have believed in God, might be careful to show forth good works.
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Till he have found faith, and beleefe in God, he never calls upon good works, he never calls them good;
Till he have found faith, and belief in God, he never calls upon good works, he never calls them good;
c-acp pns31 vhb vvn n1, cc n1 p-acp np1, pns31 av-x vvz p-acp j n2, pns31 av-x vvz pno32 j;
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but when we have Faith, he would not have us stop nor determine there, but proceed to works too.
but when we have Faith, he would not have us stop nor determine there, but proceed to works too.
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It is a phrase which the Apostle does frequently, and almost proverbially use in these many places,
It is a phrase which the Apostle does frequently, and almost proverbially use in these many places,
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but in all these places, upon particular and lesser occasions;
but in all these places, upon particular and lesser occasions;
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but here, preparing the doctrine of the whole Gospell, this phrase admits a larger extent, That as it is grounded upon the Word, that is, we must have somthing to shew for it;
but Here, preparing the Doctrine of the Whole Gospel, this phrase admits a larger extent, That as it is grounded upon the Word, that is, we must have something to show for it;
cc-acp av, vvg dt n1 pp-f dt j-jn n1, d n1 vvz dt jc n1, cst c-acp pn31 vbz vvn p-acp dt n1, cst vbz, pns12 vmb vhi pi pc-acp vvi p-acp pn31;
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so it is upon a faithfull word, upon that which is cleerly, and without the encumbrance of disputation, the infallible word of God;
so it is upon a faithful word, upon that which is clearly, and without the encumbrance of disputation, the infallible word of God;
av pn31 vbz p-acp dt j n1, p-acp d r-crq vbz av-j, cc p-acp dt n1 pp-f n1, dt j n1 pp-f np1;
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no traditionall word, no apocryphall word, but the cleere and faithfull word.
no traditional word, no apocryphal word, but the clear and faithful word.
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Now of all the attributes, of all the qualities that can be ascribed to the word of God, this is most proper to it selfe,
Now of all the attributes, of all the qualities that can be ascribed to the word of God, this is most proper to it self,
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and most available, and most comfortable to us, that it is fidelis, a faithfull word;
and most available, and most comfortable to us, that it is Fidelis, a faithful word;
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For, this being a word that hath principally respect and relation to the fidelity of God, it implies necessarily a Covenant, a Contract with us, which God hath bound himselfe faithfully to perform unto us;
For, this being a word that hath principally respect and Relation to the Fidis of God, it Implies necessarily a Covenant, a Contract with us, which God hath bound himself faithfully to perform unto us;
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and therefore God calls his Covenant with David by this name, fideles miserecordias David, An everlasting Covenant, even the sure mercies of David.
and Therefore God calls his Covenant with David by this name, fideles miserecordias David, an everlasting Covenant, even the sure Mercies of David.
cc av np1 vvz po31 n1 p-acp np1 p-acp d n1, fw-la fw-la np1, dt j n1, av dt j n2 pp-f np1.
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And when the Prophet Jeremy apprehended a feare that God would breake that Covenant which hee had made with that Nation, which had broken with him, he expresses that passion in a word, contrary to this,
And when the Prophet Jeremiah apprehended a Fear that God would break that Covenant which he had made with that nation, which had broken with him, he Expresses that passion in a word, contrary to this,
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and imputes out of his hasty feare, even infidelity to God, Why art thou unto mee (sayes hee there) as a Lyar, & sicut aquae infideles, as unfaithfull water, that I cannot trust to;
and imputes out of his hasty Fear, even infidelity to God, Why art thou unto me (Says he there) as a Liar, & sicut Water infideles, as unfaithful water, that I cannot trust to;
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or Aquae mendaces, as it is in the Originall, lying waters, deceitfull waters, that promise a continuance and doe not perform it? Why dost thou pretend to make a Covenant with thy people and wilt not perform it faithfully? Most of Gods other attributes are accompanied with this in the Scriptures, whatsoever God is called besides, he is called fidelis, faithfull too.
or water mendacious, as it is in the Original, lying waters, deceitful waters, that promise a Continuance and do not perform it? Why dost thou pretend to make a Covenant with thy people and wilt not perform it faithfully? Most of God's other attributes Are accompanied with this in the Scriptures, whatsoever God is called beside, he is called Fidelis, faithful too.
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In one place he is fortis & fidelis, he is powerfull;
In one place he is fortis & Fidelis, he is powerful;
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but if he turne his power vindicatively upon me, I were better if he were lesse powerfull;
but if he turn his power vindicatively upon me, I were better if he were less powerful;
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but he hath made a Covenant with me, that he will turn his power upon those whom he hath called his Enemies,
but he hath made a Covenant with me, that he will turn his power upon those whom he hath called his Enemies,
cc-acp pns31 vhz vvn dt n1 p-acp pno11, cst pns31 vmb vvi po31 n1 p-acp d r-crq pns31 vhz vvn po31 n2,
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because they are mine, and therein lies my comfort, that he is a powerfull and a faithfull God.
Because they Are mine, and therein lies my Comfort, that he is a powerful and a faithful God.
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In another place, he is fidelis & sanctus; he is a holy God;
In Another place, he is Fidelis & Sanctus; he is a holy God;
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but if he be so, and but so, how shall I, who am unholy, stand in his sight? He hath made a Covenant with me, that as they who look'd upon the Serpent in the Wildernesse, shed and cast out the venom of that serpent who had stung them before;
but if he be so, and but so, how shall I, who am unholy, stand in his sighed? He hath made a Covenant with me, that as they who looked upon the Serpent in the Wilderness, shed and cast out the venom of that serpent who had stung them before;
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so when I look'd faithfully upon my Saviour, all my unholinesse falls off as rags, and I shall be invested in his Righteousnesse, in his Holynesse;
so when I looked faithfully upon my Saviour, all my unholiness falls off as rags, and I shall be invested in his Righteousness, in his Holiness;
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and so in that lies my comfort, that he is a Holy and a Faithfull God.
and so in that lies my Comfort, that he is a Holy and a Faithful God.
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Howsoever wee consider God in the Schools, in his other attributes, yet here is my University and my Chair, here I must take my Degree, in my Heart, in my Conscience;
Howsoever we Consider God in the Schools, in his other attributes, yet Here is my university and my Chair, Here I must take my Degree, in my Heart, in my Conscience;
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and this is that that brings God home, and applies him closs to me, that he is fidelis, a faithfull God;
and this is that that brings God home, and Applies him closs to me, that he is Fidelis, a faithful God;
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that in his mercy he hath made a Covenant with us, and in his faithfulnesse hee will performe it.
that in his mercy he hath made a Covenant with us, and in his faithfulness he will perform it.
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And therefore consider God in his first great worke, his Creation, so he is fidelis Creator, let them that suffer according to the will of God, commit their Souls to him in well doing, as unto a faithfull Creator.
And Therefore Consider God in his First great work, his Creation, so he is Fidelis Creator, let them that suffer according to the will of God, commit their Souls to him in well doing, as unto a faithful Creator.
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He had gracious purposes upon us in our Creation, and he is faithfull to his purposes;
He had gracious Purposes upon us in our Creation, and he is faithful to his Purposes;
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and so this faithfull God is God the Father.
and so this faithful God is God the Father.
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Consider God in his next great worke, the Redemption, and so he is fidelis Pontifex, a faithfull high-Priest, in things concerning God, that he might make reconciliation for the sins of the People,
Consider God in his next great work, the Redemption, and so he is Fidelis Pontifex, a faithful high-Priest, in things Concerning God, that he might make reconciliation for the Sins of the People,
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and so this faithfull God is God the Son. Consider God in his continuance and dwelling in the Church, usque ad consummationem, till the end of the world,
and so this faithful God is God the Son. Consider God in his Continuance and Dwelling in the Church, usque ad consummationem, till the end of the world,
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so he is fidelis Testis, He shall be evermore presenting to God, and testifying in our behalfe, the Covenant which he hath sealed to the Church in his blood,
so he is Fidelis Testis, He shall be evermore presenting to God, and testifying in our behalf, the Covenant which he hath sealed to the Church in his blood,
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and testifying to our spirit, that that seale belongs unto us; and so this faithfull God is God the holy-Ghost;
and testifying to our Spirit, that that seal belongs unto us; and so this faithful God is God the Holy Ghost;
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so that when we consider our Creation, we are not to consider a Creation to condemnation; God forbid:
so that when we Consider our Creation, we Are not to Consider a Creation to condemnation; God forbid:
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When we consider a Redemption, we are not to consider it exclusively, as not intended to us; God forbid:
When we Consider a Redemption, we Are not to Consider it exclusively, as not intended to us; God forbid:
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And when we consider Gods presence and government in the Church, we are not to consider it in a Church whose dores are shut up against any of us,
And when we Consider God's presence and government in the Church, we Are not to Consider it in a Church whose doors Are shut up against any of us,
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so as that we can have no Repentance, no absolution;
so as that we can have no Repentance, no absolution;
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God forbid, we are not to consider God in those Decrees, wherein we cannot consider him as fidelem Deum; In those Decrees, which are not revealed to us, we know not whether he be faithfull, or no;
God forbid, we Are not to Consider God in those Decrees, wherein we cannot Consider him as Fidelium God; In those Decrees, which Are not revealed to us, we know not whither he be faithful, or no;
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for we know not what his promise, what his purpose was:
for we know not what his promise, what his purpose was:
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But as he hath manifested himself in his Word, as he hath made a conditionall contract with us,
But as he hath manifested himself in his Word, as he hath made a conditional contract with us,
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so as that if we performe our part, he will performe his, and not otherwise;
so as that if we perform our part, he will perform his, and not otherwise;
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so we may be sure that he is fidelis Deus, a God that will stand to his word, a God that will performe his promises faithfully;
so we may be sure that he is Fidelis Deus, a God that will stand to his word, a God that will perform his promises faithfully;
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for, though it were meerly his Mercy, that made those promises, yet it is his fidelity, his Truth, his faithfulnesse, that binds him to the performance of them.
for, though it were merely his Mercy, that made those promises, yet it is his Fidis, his Truth, his faithfulness, that binds him to the performance of them.
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The faithfull word of God hath said it; in the old-Testament, and in the New too; The faithful word of God hath said it; in the old-Testament, and in the New too;
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Let God be true, and every man a Lyar. The word of the man of Sinne, the God of Rome, is a ly;Let God be true, and every man a Lyar. The word of the man of Sin, the God of Rome, is a lie;
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Pope Stephen abrogates all the Decrees of Pope Formosus, and so gives that ly to him:
Pope Stephen abrogates all the Decrees of Pope Formosus, and so gives that lie to him:
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Next yeere Pope Romanus abrogates all his, and so gives that ly to him; and within seven yeers, Servius all his;
Next year Pope Romanus abrogates all his, and so gives that lie to him; and within seven Years, Servius all his;
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and where was fidelis sermo, the faithfull word all this while? When they send forth Bulls and Dispensations to take effect occasionally,
and where was Fidelis sermon, the faithful word all this while? When they send forth Bulls and Dispensations to take Effect occasionally,
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and upon emergencies, That rebus sic stantibus; If you finde matter in this State, this shall be Catholique Divinity;
and upon emergencies, That rebus sic stantibus; If you find matter in this State, this shall be Catholic Divinity;
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if not, then it shall be Heresie;
if not, then it shall be Heresy;
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where is this fidelis sermo, this faithfull word amongst them? If for the space of a 1500 yeers, the twelve Articles of the Apostles Creed might have sav'd any man,
where is this Fidelis sermon, this faithful word among them? If for the Molle of a 1500 Years, the twelve Articles of the Apostles Creed might have saved any man,
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but since as many more, Trent Articles must be as necessary;
but since as many more, Trent Articles must be as necessary;
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still where is that fidelis sermo, that faithfull word which we may rely upon? God hath not bound himselfe,
still where is that Fidelis sermon, that faithful word which we may rely upon? God hath not bound himself,
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and therefore neither hath he bound us to any word but his own;
and Therefore neither hath he bound us to any word but his own;
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In that only, and in all that wee shall bee sure to finde him, Fidelem Deum, A faithfull God.
In that only, and in all that we shall be sure to find him, Fidelium God, A faithful God.
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Now the Truth and Faithfulnesse of the Word, consists not only in this, quod verax, that it is true in it selfe,
Now the Truth and Faithfulness of the Word, consists not only in this, quod Verax, that it is true in it self,
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but in this also, quod testificatus, that it is established by good testimony to be so.
but in this also, quod testificatus, that it is established by good testimony to be so.
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It is therefore faithfull because it is the word of God, and therefore also because it may be proved to be the word of God by humane testimonies;
It is Therefore faithful Because it is the word of God, and Therefore also Because it may be proved to be the word of God by humane testimonies;
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which is that which is especially intended in this clause, Omni acceptatione dignus, It is worthy of all acceptation;
which is that which is especially intended in this clause, Omni acceptation Dignus, It is worthy of all acceptation;
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worthy to bee received by our Faith, and by our Reason too:
worthy to be received by our Faith, and by our Reason too:
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Our Reason tels us, that Gods will is revealed to Man somewhere, else man could not know how God would be worshipped;
Our Reason tells us, that God's will is revealed to Man somewhere, Else man could not know how God would be worshipped;
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and our Reason tells us, that this is that Word in which that Will is revealed.
and our Reason tells us, that this is that Word in which that Will is revealed.
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And therefore the greatest part of the Latine-Fathers, particularly Ambrose and Augustine, read these words otherwise;
And Therefore the greatest part of the Latine-Fathers, particularly Ambrose and Augustine, read these words otherwise;
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not fideliter, no, but Humanus sermo; and so many Greek Copies have it too, That it is a speech which man, not as he is a faithfull man,
not Fideliter, no, but Humanus sermon; and so many Greek Copies have it too, That it is a speech which man, not as he is a faithful man,
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but even as he is a reasonable man may comprehend, not as Saint Hierom will needs understand those words:
but even as he is a reasonable man may comprehend, not as Saint Hieronymus will needs understand those words:
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Si Humanus & non Divinus, non esset omni acceptatione dignus; for that's undenyably true;Si Humanus & non Divine, non esset omni acceptation Dignus; for that's undeniably true;
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if it came meerly from man, and not from God, it were not worthy to be received by faith;
if it Come merely from man, and not from God, it were not worthy to be received by faith;
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but as S. Augustine expresses that which himselfe and S. Ambrose meant, sic Humanus & Divinus, quomodo Christus Deus & homo, as Christ is God too,
but as S. Augustine Expresses that which himself and S. Ambrose meant, sic Humanus & Divine, quomodo Christus Deus & homo, as christ is God too,
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so as that he is Man too; so the Scriptures are from God so, as that they are from Man too:
so as that he is Man too; so the Scriptures Are from God so, as that they Are from Man too:
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the Gospel is a faithfull word essentially, as it is the word of God, derived from him,
the Gospel is a faithful word essentially, as it is the word of God, derived from him,
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and it is a faithfull word too, declaratively, as it is presented by such light and evidence of Reason,
and it is a faithful word too, declaratively, as it is presented by such Light and evidence of Reason,
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and such testimonies of the Church, as even the reason of Man cannot refuse it:
and such testimonies of the Church, as even the reason of Man cannot refuse it:
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So that the reason of man accepts the Gospell, first out of a generall notion, That the will of God must be revealed somewhere,
So that the reason of man accepts the Gospel, First out of a general notion, That the will of God must be revealed somewhere,
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and then he receives this for that Gospell, rather then the Alcoran of the Turks, rather then the Talmud of the Jewes, out of those infinite and cleere arguments which even his reason presents to him for that.
and then he receives this for that Gospel, rather then the Alcorani of the Turks, rather then the Talmud of the Jews, out of those infinite and clear Arguments which even his reason presents to him for that.
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And then, as when he compares Scripture with the booke of Creatures and Nature, he finds that evidence more forcible then the other;
And then, as when he compares Scripture with the book of Creatures and Nature, he finds that evidence more forcible then the other;
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and when he finds this Scripture compared with other pretended Scriptures, Alcaron or Talmud, he finds it to be of infinite power above them;
and when he finds this Scripture compared with other pretended Scriptures, alcaron or Talmud, he finds it to be of infinite power above them;
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so when he comes to the true Scriptures, and compares the new-Testament with the Old, the Gospel with the Law, he finds this to be a performance of those promises, a fullfiling of those Prophecies, a revelation of those Types and Figures and an accomplishment,
so when he comes to the true Scriptures, and compares the New Testament with the Old, the Gospel with the Law, he finds this to be a performance of those promises, a fullfiling of those Prophecies, a Revelation of those Types and Figures and an accomplishment,
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and a possession of those hopes and those reversions;
and a possession of those hope's and those reversions;
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And when hee comes to that argument which works most forcibly, and most worthily upon man's reason, which is Antiquistrum, That's best in matter of Religion that was first, there he sees the Gospell was before the Law:
And when he comes to that argument which works most forcibly, and most worthily upon Man's reason, which is Antiquistrum, That's best in matter of Religion that was First, there he sees the Gospel was before the Law:
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This I say, sayes the Apostle, that the Law, which was four hundred thirty yeers after, cannot disannull the Covenant, which was confirmed of God in respect of Christ; This I say, Says the Apostle, that the Law, which was four hundred thirty Years After, cannot disannul the Covenant, which was confirmed of God in respect of christ;
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so shall alwaies in respect of faith and in respect of Reason, It is worthy of acceptation;
so shall always in respect of faith and in respect of Reason, It is worthy of acceptation;
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for, would thy Soule expatiate in that large contemplation of God in generall? It is Evangelium Dei, the Gospell of God:
for, would thy Soul expatiate in that large contemplation of God in general? It is Evangelium Dei, the Gospel of God:
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wouldst thou contract this God into a narrower & more discernable station? It is Evangelium Jesu Christi, the Gospell of Jesus Christ:
Wouldst thou contract this God into a narrower & more discernible station? It is Evangelium Jesu Christ, the Gospel of jesus christ:
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wouldst thou draw it neerer to the consideration of the effects? It is Evangelium pacis, the Gospell of peace,;
Wouldst thou draw it nearer to the consideration of the effects? It is Evangelium pacis, the Gospel of peace,;
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wouldst thou consider it here? Here it is Evangelium Regni, the Gospell of the kingdom, wouldst thou consider it hereafter? It is Evangelium aternum, the eternall Gospell, wouldst thou see the way by it? it is Evangelium Gratiae, the Gospell of Grace;
Wouldst thou Consider it Here? Here it is Evangelium Regni, the Gospel of the Kingdom, Wouldst thou Consider it hereafter? It is Evangelium aternum, the Eternal Gospel, Wouldst thou see the Way by it? it is Evangelium Gratiae, the Gospel of Grace;
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wouldst thou see the end of it? it is Evangelium gloriae, the Gospel of glory:
Wouldst thou see the end of it? it is Evangelium Glory, the Gospel of glory:
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It is worthy of all acceptation from thee, for the Angels of heaven can preach no other Gospel, without being accursed themselves. It is worthy of all acceptation from thee, for the Angels of heaven can preach no other Gospel, without being accursed themselves.
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But the best and fullest acceptation is that which we called at first an Approbation, to prove that thou hast accepted it by thy life and conversation:
But the best and Fullest acceptation is that which we called At First an Approbation, to prove that thou hast accepted it by thy life and Conversation:
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That as thy faith makes no staggering at it, nor thy Reason no argument against it,
That as thy faith makes no staggering At it, nor thy Reason no argument against it,
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so thy actions may be arguments for it to others, to convince them that doe not,
so thy actions may be Arguments for it to Others, to convince them that do not,
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and confirme them that doe beleeve in it; for this word, which signifies in our ordinary use;
and confirm them that do believe in it; for this word, which signifies in our ordinary use;
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the Gospell, Evangelium, was verbum civile, verbum forense a word of civill and secular use, before it was made Ecclesiasticall;
the Gospel, Evangelium, was verbum civil, verbum forense a word of civil and secular use, before it was made Ecclesiastical;
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and as it had before in civil use, so it retaines still, three significations: First it signified Bonum nuntium, a good and a gracious Message:
and as it had before in civil use, so it retains still, three significations: First it signified Bonum nuntium, a good and a gracious Message:
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And so, in spirituall use, it is the Message of God, who sent his Son; and it is the message of the Son, who sent the holy-Ghost.
And so, in spiritual use, it is the Message of God, who sent his Son; and it is the message of the Son, who sent the Holy Ghost.
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Secondly it signified Donum offerenti datum, the reward that was given to him that brought the good news:
Secondly it signified Donum offerenti datum, the reward that was given to him that brought the good news:
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and so in our spirituall use, it is that spirituall tendernesse that Religious good nature of the Soule (as we may have leave to call it) that appliablenesse, that Ductilenesse, that holy credulity which your bring to the hearing of the word,
and so in our spiritual use, it is that spiritual tenderness that Religious good nature of the Soul (as we may have leave to call it) that appliableness, that Ductileness, that holy credulity which your bring to the hearing of the word,
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and that respect which you give to Christ, in his Ministers, who brings this Gospel unto you.
and that respect which you give to christ, in his Ministers, who brings this Gospel unto you.
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And then Thirdly, it signifies Sacrificium Datori Immolatam, the Sacrifice which was offered to that God who sent this good Message;
And then Thirdly, it signifies Sacrificium Datori Immolatam, the Sacrifice which was offered to that God who sent this good Message;
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which in our spirituall use, is that which the Apostle exhorts the Romans to with the most earnestnesse, (and so doe I you) I beseech you brethern by the mercies of God, that yee give up your Bodies a living Sacrifice, holy acceptable to God, which is your reasonable serving of God:
which in our spiritual use, is that which the Apostle exhorts the Romans to with the most earnestness, (and so do I you) I beseech you brother by the Mercies of God, that ye give up your Bodies a living Sacrifice, holy acceptable to God, which is your reasonable serving of God:
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Now a reasonable service is that which in reason we are bound to doe, and which in reason we thinke would most glorifie him, in contemplation of whom that service is done;
Now a reasonable service is that which in reason we Are bound to do, and which in reason we think would most Glorify him, in contemplation of whom that service is done;
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and that is done especially, when by a holy and exemplar life, we draw others to the love and obedience of the same Gospell which we professe:
and that is done especially, when by a holy and exemplar life, we draw Others to the love and Obedience of the same Gospel which we profess:
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for then have we declared this true and faithfull saying, this Gospell to have been worthy of all acceptation, when we have look'd upon it by our reason, embraced it by our Faith,
for then have we declared this true and faithful saying, this Gospel to have been worthy of all acceptation, when we have looked upon it by our reason, embraced it by our Faith,
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and declared it by our good works;
and declared it by our good works;
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and all these considerations arose out of that which at the beginning we called Radicem, the Roote of this Gospell, the Word, the Scripture, the Tree it self, the Body of the Gospell, that is The coming of Christ, and the Reason of his coming, To save Sinners; And then the fruit of this Gospell, that Humility, by which the Apostle confesseth himselfe to be the greatest Sinner, we reserve for another exercise.
and all these considerations arose out of that which At the beginning we called Radicem, the Root of this Gospel, the Word, the Scripture, the Tree it self, the Body of the Gospel, that is The coming of christ, and the Reason of his coming, To save Sinners; And then the fruit of this Gospel, that Humility, by which the Apostle Confesses himself to be the greatest Sinner, we reserve for Another exercise.
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A Second SERMON Preached at Whitehall. April 2. 1621. SERMON XIV. 1 Tim. 1.15. This is a faithfull saying, and worthy of all acceptation, That Christ Jesus came into the World to save Sinners; A Second SERMON Preached At Whitehall. April 2. 1621. SERMON XIV. 1 Tim. 1.15. This is a faithful saying, and worthy of all acceptation, That christ jesus Come into the World to save Sinners;
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of which I am the chiefest. WE have considered heretofore that which appertained to the Roote, and all the circumstances thereof.
of which I am the chiefest. WE have considered heretofore that which appertained to the Root, and all the Circumstances thereof.
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That which belongs to the Tree it selfe, what this acceptable Gospell is, That Christ Jesus came into the World, to save Sinners;
That which belongs to the Tree it self, what this acceptable Gospel is, That christ jesus Come into the World, to save Sinners;
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and then, that which appertains to the fruit of this Gospell, the Humility of the Apostle, in applying it to himselfe, Quorum ego, Of which Sinners I am the chiefest, were reserved for this time.
and then, that which appertains to the fruit of this Gospel, the Humility of the Apostle, in applying it to himself, Quorum ego, Of which Sinners I am the chiefest, were reserved for this time.
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In the first of these, that which we call the Tree, the Body of this Gospell, there are three branches; first an Advent, A coming;
In the First of these, that which we call the Tree, the Body of this Gospel, there Are three branches; First an Advent, A coming;
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and secondly, the Person that came; and Lastly, the worke for which he came. And in the first of these, we shall make these steps;
and secondly, the Person that Come; and Lastly, the work for which he Come. And in the First of these, we shall make these steps;
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First, that it is a new coming of a Person who was not here before, at least, not in that manner as he comes now, venit, He came;
First, that it is a new coming of a Person who was not Here before, At least, not in that manner as he comes now, venit, He Come;
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And Secondly, that this coming is in Act, not only in Decree;
And Secondly, that this coming is in Act, not only in decree;
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so he was come and slaine ab initio, from all eternity, in God's purpose of our Salvation;
so he was come and slain ab initio, from all eternity, in God's purpose of our Salvation;
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nor come only in promise, so he came wrapped up in the first promise of a Messiah;
nor come only in promise, so he Come wrapped up in the First promise of a Messiah;
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in Paradise, in that ipse conteret, He shall bruise the Serpents head;
in Paradise, in that ipse Conteret, He shall bruise the Serpents head;
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nor come only in the often renuing of that promise to Abraham, in semine tuo, In thy seed shall all Nations be blessed, nor only in the ratification and refreshing of that promise to Judah, Donec Silo, Till Silo come;
nor come only in the often renewing of that promise to Abraham, in Seed tuo, In thy seed shall all nations be blessed, nor only in the ratification and refreshing of that promise to Judah, Donec Silo, Till Silo come;
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and to David, in Solio tuo, The Scepter shall not depart;
and to David, in Solar tuo, The Sceptre shall not depart;
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nor as he came in the Prophets, in I says virgo concipiet, That he should come of a virgin,
nor as he Come in the prophets, in I Says virgo concipiet, That he should come of a Virgae,
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nor in Michaeas, Et tu Bethlem, That he should come out of that Towne; but this is a Historicall, not a Propheticall, an Actuall not a Promissary coming;
nor in Michaiah, Et tu Bethlehem, That he should come out of that Town; but this is a Historical, not a Prophetical, an Actual not a Promissory coming;
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it is a coming already executed; venit, he came, he is come. And then Thirdly, venit in mundum, He came into the World, into the whole World,
it is a coming already executed; venit, he Come, he is come. And then Thirdly, venit in Mundum, He Come into the World, into the Whole World,
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so that by his purpose first extends to all the Nations of the World, and then it shall extend to thee in particular, who art a part of this world;
so that by his purpose First extends to all the nations of the World, and then it shall extend to thee in particular, who art a part of this world;
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He is come into the world, and into thee.
He is come into the world, and into thee.
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From hence, we shall descend to our second branch, to the considerations of the person that comes;
From hence, we shall descend to our second branch, to the considerations of the person that comes;
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and he is, first Christus, in which one name we find first his capacity to reconcile God and man,
and he is, First Christus, in which one name we find First his capacity to reconcile God and man,
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because he is a mixt person, uniting both in himself;
Because he is a mixed person, uniting both in himself;
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and we find also his Commission to work this Reconciliation, because he is Christus, an annointed person, appointed by that unction, to that purpose;
and we find also his Commission to work this Reconciliation, Because he is Christus, an anointed person, appointed by that unction, to that purpose;
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And thirdly, we find him to be Jesus, that is, actually a Saviour; that as we had first his capacity and his Commission in the name of Christ,
And Thirdly, we find him to be jesus, that is, actually a Saviour; that as we had First his capacity and his Commission in the name of christ,
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so we might have the execution of this Commission in the name of Jesus.
so we might have the execution of this Commission in the name of jesus.
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And then lastly, in the last branch of this part, we shall see the work it self, Venit salvare, He came to save;
And then lastly, in the last branch of this part, we shall see the work it self, Venit salvare, He Come to save;
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It is not offerre, to offer it to them whom he did intend it to, but he came really and truly to save;
It is not offer, to offer it to them whom he did intend it to, but he Come really and truly to save;
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It was not to show a land of promise to Moyses, & then say, there it is,
It was not to show a land of promise to Moses, & then say, there it is,
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but thou shalt never come at it;
but thou shalt never come At it;
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It was not to shew us salvation, & then say there it is, in Baptism it is, in Preaching,
It was not to show us salvation, & then say there it is, in Baptism it is, in Preaching,
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and in the other Sacrament, it is;
and in the other Sacrament, it is;
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but soft, there is a Decree of predestination against thee, and thou shalt have none of it;
but soft, there is a decree of predestination against thee, and thou shalt have none of it;
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But venit salvare, He came to save; And whom? Sinners.
But venit salvare, He Come to save; And whom? Sinners.
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Those, who the more they ackowledg themselves to be so, the nearer they are to this salvation.
Those, who the more they ackowledg themselves to be so, the nearer they Are to this salvation.
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First then for the Advent, this comming of Christ, we have a Rule reasonable general in the school, Missio in divinis est novo modo operatio, Then is any person of the Trinity said to be sent,
First then for the Advent, this coming of christ, we have a Rule reasonable general in the school, Dismissal in divinis est novo modo operatio, Then is any person of the Trinity said to be sent,
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or to come, when they work in any place, or in any person in another manner or measure then they did before;
or to come, when they work in any place, or in any person in Another manner or measure then they did before;
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yet that Rule doth not reach home, to the expressing of all commings of the persons of the Trinity:
yet that Rule does not reach home, to the expressing of all comings of the Persons of the Trinity:
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The second person came more pretentially then so, more then in an extraordinary working and Energie,
The second person Come more pretentially then so, more then in an extraordinary working and Energy,
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and execution of his power, if it be rightly apprehended by those Fathers, who in many of those Angels which appear'd to the Patriarcks,
and execution of his power, if it be rightly apprehended by those Father's, who in many of those Angels which appeared to the Patriarchs,
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and whose service God us'd in delivering Israel out of Egypt, and in giving them the Law in Sinai, to be the son of God himself to have been present,
and whose service God used in delivering Israel out of Egypt, and in giving them the Law in Sinai, to be the son of God himself to have been present,
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and many things to have been attributed to the Angels in those histories, which were done by the son of God, not only working,
and many things to have been attributed to the Angels in those histories, which were done by the son of God, not only working,
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but present in that place, at that time.
but present in that place, At that time.
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So also the Holy Ghost came more presentially then so, more then by an extraordinary extention of his power,
So also the Holy Ghost Come more presentially then so, more then by an extraordinary extension of his power,
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when he came presentially and personally in the Dove, to seal Johns Baptism upon Christ. But yet, though those pretential commings of Christ as an Angel in the old Testament,
when he Come presentially and personally in the Dove, to seal Johns Baptism upon christ. But yet, though those pretential comings of christ as an Angel in the old Testament,
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and this comming of the Holy Ghost in a Dove in the New, were more then ordinary commings,
and this coming of the Holy Ghost in a Dove in the New, were more then ordinary comings,
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and more then extraordinary workings too, yet they were all far short of this comming of the son of God in this Text:
and more then extraordinary workings too, yet they were all Far short of this coming of the son of God in this Text:
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for it could never be said properly in any of those cases, That that or that Angel, was the son of God, the second person,
for it could never be said properly in any of those cases, That that or that Angel, was the son of God, the second person,
c-acp pn31 vmd av-x vbi vvn av-j p-acp d pp-f d n2, cst d cc d n1, vbds dt n1 pp-f np1, dt ord n1,
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or that that Dove was the Holy Ghost, or the third person of the Trinity;
or that that Dove was the Holy Ghost, or the third person of the Trinity;
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but in this Advent, which we have in hand here, it is truly and properly said, this man is God, this son of Mary is the son of God, this Carpenters son, is that very God that made the world.
but in this Advent, which we have in hand Here, it is truly and properly said, this man is God, this son of Marry is the son of God, this Carpenters son, is that very God that made the world.
cc-acp p-acp d vvi, r-crq pns12 vhb p-acp n1 av, pn31 vbz av-j cc av-j vvd, d n1 vbz np1, d n1 pp-f uh vbz dt n1 pp-f np1, d n2 n1, vbz d j np1 cst vvd dt n1.
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He came so to us, as that he became us, not only by a new and more powerful working in us,
He Come so to us, as that he became us, not only by a new and more powerful working in us,
pns31 vvd av p-acp pno12, c-acp cst pns31 vvd pno12, xx av-j p-acp dt j cc av-dc j n-vvg p-acp pno12,
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but by assuming our nature upon himself.
but by assuming our nature upon himself.
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It is a perplex't question in the School, (and truly the Balance in those of the middle age, very even) whether if Adam had not sinned, the son of God had come into the world,
It is a perplexed question in the School, (and truly the Balance in those of the middle age, very even) whither if Adam had not sinned, the son of God had come into the world,
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and taken our nature and our flesh upon him.
and taken our nature and our Flesh upon him.
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Out of the infinite testimonies of the abundant love of God to man many concluded, that howsoever,
Out of the infinite testimonies of the abundant love of God to man many concluded, that howsoever,
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though Adam had not sinned, God would have dignified the nature of man in the highest degree, that that nature was any ways capable off:
though Adam had not sinned, God would have dignified the nature of man in the highest degree, that that nature was any ways capable off:
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and since it appears now, (because that hath been done) that the nature of man was capable of such assuming, by the Son of God, they argue, that God would have done this though Adam had not sinn'd.
and since it appears now, (Because that hath been done) that the nature of man was capable of such assuming, by the Son of God, they argue, that God would have done this though Adam had not sinned.
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He had not come, say they, ut medicus, if man had not contracted that infections sickness by Adams sin;
He had not come, say they, ut medicus, if man had not contracted that infections sickness by Adams sin;
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Christ had not come in the nature of a Physitian, to recover him;
christ had not come in the nature of a physician, to recover him;
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non ut Redemptor say they, If man had not forfeited his interest and state in heaven by Adams sin;non ut Redemptor say they, If man had not forfeited his Interest and state in heaven by Adams sin;
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Christ had not come in the nature of a Redeemer, but ut frater, ut Dominus, ad nobilitandum genus humanus, out of a brotherly love,
christ had not come in the nature of a Redeemer, but ut frater, ut Dominus, ad nobilitandum genus Humanus, out of a brotherly love,
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and out of a royal favour, to exalt that nature which he did love, to impart and convey to us a greater and nobler state,
and out of a royal favour, to exalt that nature which he did love, to impart and convey to us a greater and Nobler state,
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then we had in our Creation: in such a respect, and to such a purpose, he should have come.
then we had in our Creation: in such a respect, and to such a purpose, he should have come.
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But since they themselves who follow that opinion come to say, That that is the more subtle opinion,
But since they themselves who follow that opinion come to say, That that is the more subtle opinion,
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and the more agreable to mans reason, (because man willingly embraces, and pursues any thing that conduces to the dignifying of his own nature) but that the other opinion, that Christ had not come,
and the more agreeable to men reason, (Because man willingly embraces, and pursues any thing that conduces to the dignifying of his own nature) but that the other opinion, that christ had not come,
cc dt av-dc j p-acp ng1 n1, (c-acp n1 av-j n2, cc vvz d n1 cst vvz p-acp dt n-vvg pp-f po31 d n1) cc-acp cst dt j-jn n1, cst np1 vhd xx vvn,
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if our sins had not occasioned his comming, is magis conformis scripturis & magis honorat Deum, is more agreable to the Scriptures,
if our Sins had not occasioned his coming, is magis conformis Scriptures & magis Honorat God, is more agreeable to the Scriptures,
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and derives more honor upon God:
and derives more honour upon God:
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we cannot err, if we keep with the Scriptures, and in the way that leads to Gods glory,
we cannot err, if we keep with the Scriptures, and in the Way that leads to God's glory,
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and so say with St. August. Si homo non periisset, filius hominis non venisset, If man could have been sav'd otherwise, the son of God had not come in this manner:
and so say with Saint August. Si homo non periisset, filius hominis non venisset, If man could have been saved otherwise, the son of God had not come in this manner:
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ot if that may be interpreted of his comming to suffer only, we may enlarge it with Leo, Creatura non fieret qui Creator mundi, He who was Creator of the world, had never become a Creature in the world,
It if that may be interpreted of his coming to suffer only, we may enlarge it with Leo, Creatura non fieret qui Creator mundi, He who was Creator of the world, had never become a Creature in the world,
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if our sins had not drawn him to it. It is usefully said by Aquinus, Deus ordinavit futura, ut futura erant:
if our Sins had not drawn him to it. It is usefully said by Aquinas, Deus Ordinavit futura, ut futura Erant:
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God hath appointed all future things to be, but to be so as they are, that is, necessary things necessarily, and contingent things contingently;
God hath appointed all future things to be, but to be so as they Are, that is, necessary things necessarily, and contingent things contingently;
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absolute things absolutely, and conditional things conditionally; He hath decreed my salvation, but that salvation in Christ;
absolute things absolutely, and conditional things conditionally; He hath decreed my salvation, but that salvation in christ;
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He had decreed Christs comming into this world, but a comming to save sinners.
He had decreed Christ coming into this world, but a coming to save Sinners.
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And therefore it is a frivolous interogatory, a lost question, an impertinent article, to enquire what God would have done if Adam had stood.
And Therefore it is a frivolous interogatory, a lost question, an impertinent article, to inquire what God would have done if Adam had stood.
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But Adam is fallen, and we in him;
But Adam is fallen, and we in him;
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and therefore though we may piously wish what St. Augustine, utinam non fuisset miseria ne iste misericordia esset necessaria, I would man had not been so miserable,
and Therefore though we may piously wish what Saint Augustine, utinam non fuisset Miseria ne iste misericordia esset necessaria, I would man had not been so miserable,
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as to put God to this way of mercy;
as to put God to this Way of mercy;
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yet since our sins had induced this misery upon us, and this necessity (if we may so say) upon God, let us change all our disputation into thanksgiving,
yet since our Sins had induced this misery upon us, and this necessity (if we may so say) upon God, let us change all our disputation into thanksgiving,
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and all our utrums, and quaeres, and quando's of the school, to the Benedictus, and Alelujahs and Osanna's of the Church;
and all our utrums, and quaeres, and quando's of the school, to the Benedictus, and Alelujahs and Osanna's of the Church;
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Blessed be the Lord God of Israel, who hath visited and redeemed his people;
Blessed be the Lord God of Israel, who hath visited and redeemed his people;
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blessed that he would come at all, which was our first, and blessed that he is come already, which is our second consideration;
blessed that he would come At all, which was our First, and blessed that he is come already, which is our second consideration;
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venit, He came, He is come.venit, He Come, He is come.
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As in the former branch the Gentils the Heathens are our adversaries, they deny the venit, that a Messias is to come at all; As in the former branch the Gentiles the heathens Are our Adversaries, they deny the venit, that a Messias is to come At all;
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so in this, the Jews are our enemies, they confess the veniet, a future comming, but they deny the venit that this Messias come yet.
so in this, the jews Are our enemies, they confess the Come, a future coming, but they deny the venit that this Messias come yet.
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In that language in which God spoke to man there is such assurance intimated, that whatsoever God promises shall be performed;
In that language in which God spoke to man there is such assurance intimated, that whatsoever God promises shall be performed;
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that in that language ordinarily in the Prophets, the times are confounded, and when God is intended to purpose or to promise any thing in the future, it is very often expressed in the time past;
that in that language ordinarily in the prophets, the times Are confounded, and when God is intended to purpose or to promise any thing in the future, it is very often expressed in the time past;
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that which God means to do, he is said to have done; future, and present, and past is all one with God:
that which God means to do, he is said to have done; future, and present, and past is all one with God:
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But yet to man it is much more, that Christ is come, then that he would come;
But yet to man it is much more, that christ is come, then that he would come;
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not but that they who apprehended faithfully his future comming, had the same salvation as we,
not but that they who apprehended faithfully his future coming, had the same salvation as we,
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but they could not so easily apprehend it as we:
but they could not so Easily apprehend it as we:
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God did not present so many handles to take hold of him in that promise, that he would come,
God did not present so many handles to take hold of him in that promise, that he would come,
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as in the performance, that he was come.
as in the performance, that he was come.
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They had most of these handles that liv'd with him, and saw him, and heard him;
They had most of these handles that lived with him, and saw him, and herd him;
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but we that come after, have more then they which were before them, we have more in the history then they had in the Prophets.
but we that come After, have more then they which were before them, we have more in the history then they had in the prophets.
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It was time for him to come in the beginning of the world, for the Devil was a murderer from the beginning.
It was time for him to come in the beginning of the world, for the devil was a murderer from the beginning.
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As the Devil was felo de se, a murderer of himself; as he killed himself Christ gave him over; As the devil was Fellow de se, a murderer of himself; as he killed himself christ gave him over;
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he never came to him in that line, he never pardoned him that sin: but as he practis'd upon man, Christ met with him from the beginning:
he never Come to him in that line, he never pardoned him that since: but as he practised upon man, christ met with him from the beginning:
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He sav'd us from his killing, by dying himself for us;
He saved us from his killing, by dying himself for us;
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for being dead, & having taken us into his wounds, and being risen, and having taken us into his glory;
for being dead, & having taken us into his wounds, and being risen, and having taken us into his glory;
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if we be dead in Christ already, the Devil cannot kill us, if we be risen in Christ the Devil cannot hold us:
if we be dead in christ already, the devil cannot kill us, if we be risen in christ the devil cannot hold us:
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And so he was Agnus occisus ab origine mundi, the Lamb slain from the beginning of the world, that is,
And so he was Agnus Occisus ab origine mundi, the Lamb slave from the beginning of the world, that is,
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as soon as the world had any beginning in the purpose of God.
as soon as the world had any beginning in the purpose of God.
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God saw from all eternity that man would need Christ, and as soon as there was conceiv'd an ego occido, I will kill, in the Devils mouth,
God saw from all eternity that man would need christ, and as soon as there was conceived an ego Occido, I will kill, in the Devils Mouth,
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then was an ego vivificabo, I will raise from death in Gods mouth; and so, there was an early comming from all eternity;
then was an ego vivificabo, I will raise from death in God's Mouth; and so, there was an early coming from all eternity;
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for he is the Ruler of Israel, saies the Prophet, and his goings forth have been from the beginning, and from everlasting:
for he is the Ruler of Israel, Says the Prophet, and his goings forth have been from the beginning, and from everlasting:
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it is goings in the plural; Christ hath divers goings forth, divers commings, & all from the beginning;
it is goings in the plural; christ hath diverse goings forth, diverse comings, & all from the beginning;
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not only from Moses his In principio, which was the beginning of the Creation, (for then also Christ came in the promise of a Messiah) but from St. Johns In principio, that beginning which was without beginning, the eternal beginning,
not only from Moses his In principio, which was the beginning of the Creation, (for then also christ Come in the promise of a Messiah) but from Saint Johns In principio, that beginning which was without beginning, the Eternal beginning,
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for there Christ came in that eternal decree, that he should come.
for there christ Come in that Eternal Decree, that he should come.
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Neither is this only as he is Germen Jehovae, the bud of Jehovah, issuing from him as his eternal Son, but as the Prophet Michaeas saies in that place, cited before, it is,
Neither is this only as he is Germen Jehovae, the bud of Jehovah, issuing from him as his Eternal Son, but as the Prophet Michaiah Says in that place, cited before, it is,
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as he shall come out of Bethlem, and as he shall be a Ruler of Israel:
as he shall come out of Bethlehem, and as he shall be a Ruler of Israel:
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so as he came in our humane nature, as he came to dye for us,
so as he Come in our humane nature, as he Come to die for us,
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as he came to establish a Church, so his comming is from all eternity for all this was wrapped up in a decree of his coming:
as he Come to establish a Church, so his coming is from all eternity for all this was wrapped up in a Decree of his coming:
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And therefore we are not carried upon the consideration of any decree, or if any means of salvation higher or precedent to the comming of Christ,
And Therefore we Are not carried upon the consideration of any Decree, or if any means of salvation higher or precedent to the coming of christ,
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for that were to antidate eternity it self.
for that were to antedate eternity it self.
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So then this coming in the Text, is the execution of that coming in the decree, which is involv'd in St. Johns In principio, and it is the performance of it coming, which was enwrapped in the promise, in Moses In principio, it is his actual coming in our flesh:
So then this coming in the Text, is the execution of that coming in the Decree, which is involved in Saint Johns In principio, and it is the performance of it coming, which was enwrapped in the promise, in Moses In principio, it is his actual coming in our Flesh:
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that coming of which Christ said in St. Luke many Prophets and Kings;
that coming of which christ said in Saint Lycia many prophets and Kings;
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and in St. Matth. many Prophets and righteous men, desired to see these things which you see, and have not seen them: and in Saint Matthew many prophets and righteous men, desired to see these things which you see, and have not seen them:
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the prophets who in their very name were videntes, seen, saw not this comining thus;
the Prophets who in their very name were Videntes, seen, saw not this comining thus;
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your Father Abraham, rejoyced to see my day saith Christ, and he saw it, and was glad. your Father Abraham, rejoiced to see my day Says christ, and he saw it, and was glad.
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All times and all Generations before time was were Christs day;
All times and all Generations before time was were Christ day;
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but yet he cals this coming in the flesh especially his day, because this day was a holy Equinoctial,
but yet he calls this coming in the Flesh especially his day, Because this day was a holy Equinoctial,
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and made the day of the Jews and the day of the Gentiles equal; and Testamenta copulat, saies St. Chrisostome, it binds up the two Testaments into one Bible;
and made the day of the jews and the day of the Gentiles equal; and Testament copulat, Says Saint Chrysostom, it binds up the two Testaments into one bible;
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for if the Partriarks had not desired to see this day, and had not seen it in the strength of faith, they and we had not been of one communion.
for if the Partriarks had not desired to see this day, and had not seen it in the strength of faith, they and we had not been of one communion.
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We have a most sure word of the Prophet, saies the Apostle, and to that we do well that we take heed;
We have a most sure word of the Prophet, Says the Apostle, and to that we do well that we take heed;
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but how far? As unto a light that shineth in a dark place, until the day dawn,
but how Far? As unto a Light that shines in a dark place, until the day dawn,
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and the day star arise in your hearts. and the day star arise in your hearts.
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But now since this coming, This light hath appeared, and we have seen it, and bear witness and shew it unto you.
But now since this coming, This Light hath appeared, and we have seen it, and bear witness and show it unto you.
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Simon had an assurance in the Prophets, and more immediatly then so in the vision;Simon had an assurance in the prophets, and more immediately then so in the vision;
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but herein was his assurance and his peace established, Lord now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation.
but herein was his assurance and his peace established, Lord now Lettest thou thy servant depart in peace, for mine eyes have seen thy salvation.
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The kingdom of Heaven was but a reversion to them, and it is no more to us;
The Kingdom of Heaven was but a reversion to them, and it is no more to us;
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but to them it was a reversion, as after a Grandfather, and father; two lives, two comings of Christ before they would come to their state;
but to them it was a reversion, as After a Grandfather, and father; two lives, two comings of christ before they would come to their state;
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Christ must come first in the flesh, and he must come again to Judgment. To us, and in our case one of these lives is spent;
christ must come First in the Flesh, and he must come again to Judgement. To us, and in our case one of these lives is spent;
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Christ is come in the flesh:
christ is come in the Flesh:
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and therefore as the earth is warmer an hour after the sun sets, then it was an hour before the sun rose,
and Therefore as the earth is warmer an hour After the sun sets, then it was an hour before the sun rose,
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so let our faith and zeal be warmer now after Christ departing out of this world,
so let our faith and zeal be warmer now After christ departing out of this world,
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then theirs was before his coming into it:
then theirs was before his coming into it:
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and let us so rejoyce at this Ecce venit Rex tuus, that our King our Missias is already come,
and let us so rejoice At this Ecce venit Rex Thy, that our King our Missias is already come,
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as that we may cherefully say, veni Domine Jesu, come Lord Jesu come quickly, and be glad if at the going out of these dores, we might meet him coming in the clouds.
as that we may cheerfully say, veni Domine Jesu, come Lord Jesu come quickly, and be glad if At the going out of these doors, we might meet him coming in the Clouds.
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Thus far then he hath proceeded already, venit He came, and venit in mundum, He came into the world; Thus Far then he hath proceeded already, venit He Come, and venit in Mundum, He Come into the world;
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it is not in mundam, into so clean a woman as had no sin at all, none contracted from her Parents, no original sin;
it is not in mundam, into so clean a woman as had no since At all, none contracted from her Parents, no original since;
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for so Christ had placed his favours and his honors ill, if he had favoured her most who had no need of him:
for so christ had placed his favours and his honours ill, if he had favoured her most who had no need of him:
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to dye for all the world, and not for his mother, or to dye for her,
to die for all the world, and not for his mother, or to die for her,
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when she needed not that hell, is a strange imagination: she was not without sin;
when she needed not that hell, is a strange imagination: she was not without since;
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for then why should she have died? for even a natural death in all that come by natural generation, is of sin:
for then why should she have died? for even a natural death in all that come by natural generation, is of since:
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But certainly as she was a vessel reserved to receive Christ Jesus, so she was preserved according to the best capacity of that nature, from great and infections sins.
But Certainly as she was a vessel reserved to receive christ jesus, so she was preserved according to the best capacity of that nature, from great and infections Sins.
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Mary Magdalen was a holy vessel after Christ had thrown the Divel out of her;Marry Magdalen was a holy vessel After christ had thrown the devil out of her;
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the Virgin Mary was much more so, into whom no reigning power of the Devil ever entred;
the Virgae Marry was much more so, into whom no reigning power of the devil ever entered;
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in such an acceptation then Christ came per mundam in mundum, by a clean woman into an unclean world.
in such an acceptation then christ Come per mundam in Mundum, by a clean woman into an unclean world.
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And he came in a purpose, as we do piously believe) to manifest himself in the Christian Religion to all the nations of the world;
And he Come in a purpose, as we do piously believe) to manifest himself in the Christian Religion to all the Nations of the world;
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and therefore, laetentur Insulae, saies David, The Lord reigneth let the Island rejoyce the Island who by reason of their situation, provision and trading, have most means of conveying Christ Jesus over the world.
and Therefore, laetentur Insulae, Says David, The Lord Reigneth let the Island rejoice the Island who by reason of their situation, provision and trading, have most means of conveying christ jesus over the world.
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He hath ca•ried us up to heaven & set us at the right hand of God,
He hath ca•ried us up to heaven & Set us At the right hand of God,
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& shal not we endeavour to carry him to those nations, who have not yet heard of his name? shall we still brag that we have brought our clothes,
& shall not we endeavour to carry him to those Nations, who have not yet herd of his name? shall we still brag that we have brought our clothes,
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and our hatchets, and our knives, and bread to this and this value and estimation amongst those poor ignorant Souls,
and our hatchet's, and our knives, and bred to this and this valve and estimation among those poor ignorant Souls,
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and shall we never glory that we have brought the name, and Religion of Christ Jesus in estimation amongst them? shall we stay till other nations have planted a fals Christ among them? and then either continue in our sloth,
and shall we never glory that we have brought the name, and Religion of christ jesus in estimation among them? shall we stay till other Nations have planted a falls christ among them? and then either continue in our sloth,
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or take more pains in rooting out a false Christ then would have planted the true? Christ is come into the world;
or take more pains in rooting out a false christ then would have planted the true? christ is come into the world;
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we will do little, if we will not ferry him over, and propagate his name, as well as our own to other Nations.
we will do little, if we will not ferry him over, and propagate his name, as well as our own to other nations.
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At least be sure that he is so far come into the world, as that he become into thee.
At least be sure that he is so Far come into the world, as that he become into thee.
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Thou art but a little world, a world but of a few spanns in length; and yet Christ was sooner carried from east to west, from Jerusalem to these parts,
Thou art but a little world, a world but of a few spanns in length; and yet christ was sooner carried from east to west, from Jerusalem to these parts,
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then thou canst carry him over the faculties of thy Soul and Body;
then thou Canst carry him over the faculties of thy Soul and Body;
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He hath been in a pilgrimage towards thee long, coming towards thee, perchance 50, perchance 60 years;
He hath been in a pilgrimage towards thee long, coming towards thee, perchance 50, perchance 60 Years;
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and how far is he got into thee yet? Is he yet come to thine eye? Have they made Jobs Covenant, that they will not look upon a Maid;
and how Far is he god into thee yet? Is he yet come to thine eye? Have they made Jobs Covenant, that they will not look upon a Maid;
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4666
yet he is not come into thine ear? still thou hast an itching ear, delighting in the libellous defamation of other men.
yet he is not come into thine ear? still thou hast an itching ear, delighting in the libellous defamation of other men.
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Is he come to thine ear? Art thou rectified in that sense? yet voluptousness in thy tast,
Is he come to thine ear? Art thou rectified in that sense? yet voluptousness in thy taste,
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or inordinateness in thy other senses keep him out in those. He is come into thy mouth, to thy tongue;
or inordinateness in thy other Senses keep him out in those. He is come into thy Mouth, to thy tongue;
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but he is come thither as a diseased person, is taken into a spittle to have his blood drawn, to have his flesh cauterized, to have his bones sawd;
but he is come thither as a diseased person, is taken into a spittle to have his blood drawn, to have his Flesh cauterized, to have his bones sawd;
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4670
Christ Jesus is in thy mouth, but in such exrecations, in such blasphemies, as would he Earthquaks to us if we were earth;
christ jesus is in thy Mouth, but in such exrecations, in such Blasphemies, as would he Earthquakes to us if we were earth;
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4671
but we are all stones, and rock, obdurate in a senselesnes of those wounds which are inflicted upon our God.
but we Are all stones, and rock, obdurate in a senselessness of those wounds which Are inflicted upon our God.
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He may be come to the skirts, to the borders, to an outward show in thine actions,
He may be come to the skirts, to the borders, to an outward show in thine actions,
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and yet not be come into the land, into thy heart. He entred into thee, at baptism;
and yet not be come into the land, into thy heart. He entered into thee, At Baptism;
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4674
He hath crept farther and farther into thee, in catechisms and other infusions of his doctrine into thee;
He hath crept farther and farther into thee, in catechisms and other infusions of his Doctrine into thee;
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He hath pierced into thee deeper by the powerful threatnings of his Judgments, in the mouths of his messengers;
He hath pierced into thee Deeper by the powerful threatenings of his Judgments, in the mouths of his messengers;
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He hath made some survey over thee, in bringing thee to call thy self to an account of some sinful actions;
He hath made Some survey over thee, in bringing thee to call thy self to an account of Some sinful actions;
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and yet Christ is not come into thee; either thou makest some new discoveries, and fallest into some new ways of sin;
and yet christ is not come into thee; either thou Makest Some new discoveries, and Fallest into Some new ways of since;
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and art loth that Christ should come thither yet, that he should trouble thy conscience in that sin, till thou hadst made some convenient profit of it;
and art loath that christ should come thither yet, that he should trouble thy conscience in that since, till thou Hadst made Some convenient profit of it;
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thou hast studied and must gain, thou hast bought and must sell, and therefore art loth to be troubled yet;
thou hast studied and must gain, thou hast bought and must fell, and Therefore art loath to be troubled yet;
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or else thou hast some land in thee, which thou thy self hast never discover'd, some waies of sin which thou hast never apprehended, nor considered to be sin;
or Else thou hast Some land in thee, which thou thy self haste never discovered, Some ways of since which thou hast never apprehended, nor considered to be since;
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and thither Christ is not come yet:
and thither christ is not come yet:
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He is not come into thee with that comfort which belongs to his coming in this Text,
He is not come into thee with that Comfort which belongs to his coming in this Text,
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except he had overshadowed thee all, and be in thee intirely. We have done with his coming;
except he had overshadowed thee all, and be in thee entirely. We have done with his coming;
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we come next to the person;
we come next to the person;
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in which we consider first, that he was capable of this great employment to reconcile God to man,
in which we Consider First, that he was capable of this great employment to reconcile God to man,
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as he was a mixt person of God and man;
as he was a mixed person of God and man;
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and then, that he had a Commission for this service, as he was Christus, anointed, seald to that office;
and then, that he had a Commission for this service, as he was Christus, anointed, sealed to that office;
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and then, that he did actually execute this commission, as he was Jesus.
and then, that he did actually execute this commission, as he was jesus.
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4689
Now when we consider his capacity & fitness, to save the would this capacity & fitness must have relation to that way, which God had chosen; which was by Justice.
Now when we Consider his capacity & fitness, to save the would this capacity & fitness must have Relation to that Way, which God had chosen; which was by justice.
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4690
For God could have saved the world by his word, as well as he had made it so.
For God could have saved the world by his word, as well as he had made it so.
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Adetur venia now had bin as easie to him, as a fiat lux at the beginning;Adetur Venia now had been as easy to him, as a fiat lux At the beginning;
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a general pardon & a light of grace, as easie as the spreading of the light of nature.
a general pardon & a Light of grace, as easy as the spreading of the Light of nature.
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4693
but God having purposed to himself the way of Justice, then could none be capable of that Imployment but a mixt person;
but God having purposed to himself the Way of justice, then could none be capable of that Employment but a mixed person;
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4694
for God could not dye, nor man could not satisfie by death; & both these were required in the way of Justice, a satisfaction that by death.
for God could not die, nor man could not satisfy by death; & both these were required in the Way of justice, a satisfaction that by death.
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4695
Now as this unexpressible mixture & union of God & man made him capable of this imployment, so he had a particular Commission for it, imployed in the same name too;
Now as this unexpressible mixture & Union of God & man made him capable of this employment, so he had a particular Commission for it, employed in the same name too;
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4696
for every capable person is not alwaies imployed; & this was his unct•on as he is Christus, anointed, severd, sealed for that purpose, for that office.
for every capable person is not always employed; & this was his unct•on as he is Christus, anointed, severed, sealed for that purpose, for that office.
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4697
Now whether this unction, that is, this power, to •atisfie Gods Justice for all the sins of all mankind, were ex ratione sua formali intrinsica, that is,
Now whither this unction, that is, this power, to •atisfie God's justice for all the Sins of all mankind, were ex ratione sua formali intrinsica, that is,
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4698
whether the merit of Christ were therefore infinite in it self, because an infinite Godhead resided in his person,
whither the merit of christ were Therefore infinite in it self, Because an infinite Godhead resided in his person,
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or whether this power and ability by one act, to satisfie for all sins arose ex pacto & acceptatione, by the contract they had past between the Father and Him, that it was so because it was covenanted between them that it should be so;
or whither this power and ability by one act, to satisfy for all Sins arose ex pacto & acceptation, by the contract they had passed between the Father and Him, that it was so Because it was covenanted between them that it should be so;
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this hath divided the School into that great opposition which is well known by the name of Thomist and Scotish. The safest way is to place it in pacto, in the contract, in the covenant;
this hath divided the School into that great opposition which is well known by the name of Thomist and Scottish. The Safest Way is to place it in pacto, in the contract, in the Covenant;
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for if we place it absolutely in the person, and cause the infiniteness of the merit from that,
for if we place it absolutely in the person, and cause the infiniteness of the merit from that,
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4702
then any act of that person, the very incarnation it self had been enough to save us;
then any act of that person, the very incarnation it self had been enough to save us;
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4703
but his unction, his Commission was to proceed thus & thus, and no otherwise then be did in the work of our Redemption. His unction was his qualification;
but his unction, his Commission was to proceed thus & thus, and no otherwise then be did in the work of our Redemption. His unction was his qualification;
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4704
He was anointed with the oyle of gladness above his fellows, else the season of his enduring the cross, could nor have been joy:
He was anointed with the oil of gladness above his Fellows, Else the season of his enduring the cross, could nor have been joy:
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4705
He was anointed liberally by that woman, when he himself was sold for 30 peeces of silver, beyond the value of 300 peeces in oyntment upon him:
He was anointed liberally by that woman, when he himself was sold for 30 Pieces of silver, beyond the valve of 300 Pieces in ointment upon him:
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4706
He was honorably embalmed by Joseph, and Nicodemus, who brought an 100 pound weight of Myrrhe and Aloes to bury him:
He was honorably embalmed by Joseph, and Nicodemus, who brought an 100 pound weight of Myrrh and Aloes to bury him:
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4707
every way anointed more then others, by others.
every Way anointed more then Others, by Others.
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4708
All his garment smell of Myrrhe, and Aloes, and Cassia, as it is in the Canticles; even in the garments of Religion, the Ceremonies of the Church, there is a sweet savour of life:
All his garment smell of Myrrh, and Aloes, and Cassia, as it is in the Canticles; even in the garments of Religion, the Ceremonies of the Church, there is a sweet savour of life:
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4709
Oleum effusum nomen ejus, even in the outward profession of the name of Christ there is a savour of life, an assistance to salvation;Oleum effusum Nome His, even in the outward profession of the name of christ there is a savour of life, an assistance to salvation;
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for even in taking upon us this name Christ, we acknowledg, both that he was able to reconcile,
for even in taking upon us this name christ, we acknowledge, both that he was able to reconcile,
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4711
and sent purposely to reconcile God and man. But then, the strength of our consolation lies in the other name;
and sent purposely to reconcile God and man. But then, the strength of our consolation lies in the other name;
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4712
as he was Jesus, actually he executed that Commission, to which, as he was Christ he was fitted and anointed. as he was jesus, actually he executed that Commission, to which, as he was christ he was fitted and anointed.
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4713
Now this is a name, which though the Greeks have translated it into soter, yet the great Master of Latine language, Cicero, professes that there is no word, which expresses it;
Now this is a name, which though the Greeks have translated it into soter, yet the great Master of Latin language, Cicero, Professes that there is no word, which Expresses it;
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4714
and that great Minter of Latine words Tertullian doth so often call by the name of salutificator: for Jesus is so;
and that great Minter of Latin words Tertullian does so often call by the name of Salutificator: for jesus is so;
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4715
not only a bringer, an applier, a worker of our salvation, but he is the author of the very decree of our salvation,
not only a bringer, an applier, a worker of our salvation, but he is the author of the very Decree of our salvation,
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4716
as well as of the execution of that Decree:
as well as of the execution of that decree:
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there was no salvation before him, there was no salvation intended in the book of Life, but in him;
there was no salvation before him, there was no salvation intended in the book of Life, but in him;
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4718
yea, no Grammarian can clear it, whether this name Jesus signifie salvatorem or salutem, the Instrument that saves us,
yea, no Grammarian can clear it, whither this name jesus signify salvatorem or salutem, the Instrument that saves us,
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4719
or the salvation that is afforded us;
or the salvation that is afforded us;
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4720
for it is not only his person, but it is his very righteousness that saves us.
for it is not only his person, but it is his very righteousness that saves us.
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4721
It was therefore upon that ground that this name was given him, thou shalt call his name Jesus, saies the Angel at his conception:
It was Therefore upon that ground that this name was given him, thou shalt call his name jesus, Says the Angel At his conception:
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why? for he shall save his people from their sins:
why? for he shall save his people from their Sins:
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not only that he shall be able to do it, nor only that he shall be sent to do it:
not only that he shall be able to do it, nor only that he shall be sent to do it:
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so far he is but Christus a mixt person, and an anointed person; but he shall actually do it, and so he is Jesus.
so Far he is but Christus a mixed person, and an anointed person; but he shall actually do it, and so he is jesus.
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4725
Names of children are not alwaies answered in their manners, and in the effects:
Names of children Are not always answered in their manners, and in the effects:
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4726
Non omnes Joannes qui vocantur Joannes, saies St. Chrisost. every nominal John is not a real John: Absolons name was Patris pax, his Fathers peace,Non omnes Joannes qui vocantur Joannes, Says Saint Chrysostom every nominal John is not a real John: Absolom name was Patris pax, his Father's peace,
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4727
but he was his Fathers affliction;
but he was his Father's affliction;
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4728
but the name of Jesus had the effect, He was called a Saviour, and he was one.
but the name of jesus had the Effect, He was called a Saviour, and he was one.
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It may seem strange that when St. Matthew saies, That Mary was to bring forth a child and call his name Jesus, He saies also that this was done that the Prophecy of Esai might be fulfilled, who said, That a virgin shall bring forth a child, It may seem strange that when Saint Matthew Says, That Marry was to bring forth a child and call his name jesus, He Says also that this was done that the Prophecy of Isaiah might be fulfilled, who said, That a Virgae shall bring forth a child,
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& who shalbe called Emanuel; to fulfil a prophecy, of being called Emanuel, he must be called Jesus.
& who shall called Emmanuel; to fulfil a prophecy, of being called Emmanuel, he must be called jesus.
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Indeed, to be Jesus is a fulfilling of his being Emanuel: Emanuel is God with us, a mixt person, God and man;
Indeed, to be jesus is a fulfilling of his being Emmanuel: Emmanuel is God with us, a mixed person, God and man;
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but Jesus is a Saviour the performer of that salvation, which only he who was God and man could accomplish.
but jesus is a Saviour the performer of that salvation, which only he who was God and man could accomplish.
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4733
He was Emanuel, as soon as he was conceived, but not Jesus till he began to submit himself to the Law for us;
He was Emmanuel, as soon as he was conceived, but not jesus till he began to submit himself to the Law for us;
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4734
which was first in his circumcision, when he took the name of, Jesus, and began to shed some drops of blood for us.
which was First in his circumcision, when he took the name of, jesus, and began to shed Some drops of blood for us.
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4735
The name of Jesus was no new name when he took it;
The name of jesus was no new name when he took it;
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4736
we find some of that name in the Scriptures, and in Josephus, we find one officer, that was his enemy,
we find Some of that name in the Scriptures, and in Josephus, we find one officer, that was his enemy,
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and another a great robber, who lighted upon Josephus more then once, of that name and yet the Prophet Esai saies of Christ, (& St. Cyril. interprets those words of this particular man Jesus) thou shalt be called by a new name, which the mouth of the Lord shal name:
and Another a great robber, who lighted upon Josephus more then once, of that name and yet the Prophet Isaiah Says of christ, (& Saint Cyril. interprets those words of this particular man jesus) thou shalt be called by a new name, which the Mouth of the Lord shall name:
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And how was this a new name, by which so many had been called before? The newness was not in that, that none other had had that name,
And how was this a new name, by which so many had been called before? The newness was not in that, that none other had had that name,
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but that the Son of God, had not that name, till he began to execute the office of a Saviour.
but that the Son of God, had not that name, till he began to execute the office of a Saviour.
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He was called Germen Jehovae, the bud of Jehova, before; He was called Germen Jehovae, the bud of Jehovah, before;
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and he was called the Counselor, and the wonderful, and the Prince of peace, by the same Prophet.
and he was called the Counselor, and the wondered, and the Prince of peace, by the same Prophet.
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But it is the observation of Origen, and of Lactantius after, (and it appears in the text it self) That Moses never cals Oshea the son of Nun, Joshuah, (which is the very name of Jesus) till he was made General, to deliver and save his people,
But it is the observation of Origen, and of Lactantius After, (and it appears in the text it self) That Moses never calls O'shea the son of Nun, Joshua, (which is the very name of jesus) till he was made General, to deliver and save his people,
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so what names soever were attribu - to the Son of God before;
so what names soever were attribu - to the Son of God before;
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the name of Jesus was a new name, to him then, when he began the work of salvation in his circumcision.
the name of jesus was a new name, to him then, when he began the work of salvation in his circumcision.
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Take hold therefore of his name Emanuel, as God is with us, as there is a person fit to reconcile God and man;
Take hold Therefore of his name Emmanuel, as God is with us, as there is a person fit to reconcile God and man;
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and take hold of him as he is Christus, a person sealed and anointed for that reconciliation:
and take hold of him as he is Christus, a person sealed and anointed for that reconciliation:
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But above all, be sure of thy hold upon the name Jesus thy Saviour.
But above all, be sure of thy hold upon the name jesus thy Saviour.
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This was his name, when he was carried to the Altar to circumcision, and this was his name when he carried his Altar the Cross;
This was his name, when he was carried to the Altar to circumcision, and this was his name when he carried his Altar the Cross;
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this was his stile there, Jesus Nazarenus, Jesus of Nazareth:
this was his style there, jesus Nazarene, jesus of Nazareth:
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and in the virtue of that name, he shall give thee a circumcised heart, and circumcised lips in the course of thy life;
and in the virtue of that name, he shall give thee a circumcised heart, and circumcised lips in the course of thy life;
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and in the virtue of that name he shall give thee a joyful consummatum est, when thou comest to finish all upon thy last Altar, thy death-bed.
and in the virtue of that name he shall give thee a joyful consummatum est, when thou Comest to finish all upon thy last Altar, thy deathbed.
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Now from this consideration of the person, so far as arose out of his several names, we pass to his action, He was able to redeem man, He was sent to redeem man, He did redeem man; Now from this consideration of the person, so Far as arose out of his several names, we pass to his actium, He was able to Redeem man, He was sent to Redeem man, He did Redeem man;
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How? Servavit, He came to save. And here also is that word, which as we said before, is above expressing;
How? Servavit, He Come to save. And Here also is that word, which as we said before, is above expressing;
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for the word which we content our selves with, To save, implies but a preserving from falling into ruine;
for the word which we content our selves with, To save, Implies but a preserving from falling into ruin;
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but we were absolutely fal'n before.
but we were absolutely fallen before.
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The word signifies salutem dare, medici, and it signifies salutem esse; and Christ is truly both, both the Physitian and the Physick.
The word signifies salutem Dare, medici, and it signifies salutem esse; and christ is truly both, both the physician and the Physic.
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But how is it ministred? we see his method is in St. Matth. veni vocare, I came to call: But how is it ministered? we see his method is in Saint Matthew veni vocare, I Come to call:
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his way is a voice now, vocat non cogit; God doth but call us he does not constrain us, He does not drive us into a pound;
his Way is a voice now, vocat non cogit; God does but call us he does not constrain us, He does not drive us into a pound;
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He cals us as Birds do their young, and he would gather us as a Hen doth her Chickins.
He calls us as Birds do their young, and he would gather us as a Hen does her Chickens.
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It is true there is a Trahit, but there is no cogit; no man comes to me, saies Christ, except the Father draw him, But, non inviti trahimur, non inviti credimus, saies St. Augustine, God draws no man against his will, no man believes in God against his will, non adhibitus violentia sed voluntas exitatur, saies the same Father, God only excites and exalts our will,
It is true there is a Trahit, but there is no cogit; no man comes to me, Says christ, except the Father draw him, But, non inviti trahimur, non inviti Credimus, Says Saint Augustine, God draws no man against his will, no man believes in God against his will, non adhibitus Violence sed Voluntas exitatur, Says the same Father, God only excites and exalts our will,
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but he does not force it:
but he does not force it:
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He makes use of that of the Poet, Trahit sua quemque voluptas, our carnal desires draw us,
He makes use of that of the Poet, Trahit sua quemque voluptas, our carnal Desires draw us,
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but this drawing is not a constraining; for then we should not be commanded to resist them, nor to fight against them,
but this drawing is not a constraining; for then we should not be commanded to resist them, nor to fight against them,
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for no man will bid me do so against a Cannon bullet that comes with an inevitable,
for no man will bid me do so against a Cannon bullet that comes with an inevitable,
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and irresistible violence now, habet sensus suas voluptates, & animus deseritur a suis? shall our carnal affections draw us,
and irresistible violence now, habet sensus suas pleasures, & animus Deseritur a suis? shall our carnal affections draw us,
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though they do not force us, and shall not Grace do the same office too? shall we still trust to such a power,
though they do not force us, and shall not Grace do the same office too? shall we still trust to such a power,
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or such a measure of that Grace, at last, as that we shall not be able to resist,
or such a measure of that Grace, At last, as that we shall not be able to resist,
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but shall convert us whether we will or no, and never concur willingly with Gods present grace? Draw me, and I will run after thee, saies the Spouse:
but shall convert us whither we will or no, and never concur willingly with God's present grace? Draw me, and I will run After thee, Says the Spouse:
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she was called before, now she awakens; she was called before, now she awakens;
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and she does not say draw me, and so I shall be screwd up unto thee,
and she does not say draw me, and so I shall be screwd up unto thee,
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and lay all upon the force of grace, but draw me and I will run; she promises an application and concurrence on her part.
and lay all upon the force of grace, but draw me and I will run; she promises an application and concurrence on her part.
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So then venit salvare, is venit vocare, He came to save by calling us, as an eloquent and a perswasive man draws his Auditory,
So then venit salvare, is venit vocare, He Come to save by calling us, as an eloquent and a persuasive man draws his Auditory,
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but yet imprints no necessity upon the faculty of the will; so works Gods calling of us in his word.
but yet imprints no necessity upon the faculty of the will; so works God's calling of us in his word.
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God expresses it fully in the Prophet, I sought Ephraim to go,; we are not able to go, to rise, to move without him;
God Expresses it Fully in the Prophet, I sought Ephraim to go,; we Are not able to go, to rise, to move without him;
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But how did he teach him? I took them by their arms; God made use of their faculties, which faculties are the limbs of the Soul:
But how did he teach him? I took them by their arms; God made use of their faculties, which faculties Are the limbs of the Soul:
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so he enlightned their understanding, and he rectified their will; but still their underding, and their will I draw them saies God their;
so he enlightened their understanding, and he rectified their will; but still their underding, and their will I draw them Says God their;
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But how, and with what? With cords of man saies he, and with bands of love;
But how, and with what? With cords of man Says he, and with bans of love;
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with the cords of man, the voice of the Minister, and the power which Gods Ordinance hath infused into that,with the cords of man, the voice of the Minister, and the power which God's Ordinance hath infused into that,
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and with the band of love, that is, of the Gospel so proposed unto us:
and with the band of love, that is, of the Gospel so proposed unto us:
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and as it is added there, I took off the yoke from their jaws, and I laid meat before them:
and as it is added there, I took off the yoke from their Jaws, and I laid meat before them:
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God takes off our yoke, the weight of our sins, and the indisposition of our natural infirmities,
God Takes off our yoke, the weight of our Sins, and the indisposition of our natural infirmities,
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and he laies meat before us, the Word and the Sacraments in his Church.
and he lays meat before us, the Word and the Sacraments in his Church.
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So that his venit salvare, is venit solvere; solvere, that is, to pay our debt, in his death,
So that his venit salvare, is venit Solvere; Solvere, that is, to pay our debt, in his death,
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4784
and solvere, that is, to unty our bands, and by his grace to make our natural faculties, formerly bound up in a corrupt inhability, to do so,
and Solvere, that is, to untie our bans, and by his grace to make our natural faculties, formerly bound up in a corrupt inhability, to do so,
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4785
now able to concurre with him, and cooperate to good actions. He prepared and he prescribed this physick for man, when he was upon earth;
now able to concur with him, and cooperate to good actions. He prepared and he prescribed this physic for man, when he was upon earth;
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4786
etiam cum occideretur medicus erat, then when he died, he became our physitian; medici sanguinem fundunt, ille de ipso sanguine medicamenta facit: etiam cum occideretur medicus erat, then when he died, he became our Physician; medici sanguinem fundunt, Isle de ipso sanguine Medicamenta facit:
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other Physitians draw our blood, He makes physick of blood, and of his own blood.
other Physicians draw our blood, He makes physic of blood, and of his own blood.
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4788
So he came to save, in preparing and prescribing, and he came to save in applying,
So he Come to save, in preparing and prescribing, and he Come to save in applying,
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4789
when by the preaching of his word, Joseph who is in the well, and Jeremy who is in the Dungeon, do as much as they can,
when by the preaching of his word, Joseph who is in the well, and Jeremiah who is in the Dungeon, do as much as they can,
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for the tying and fitting of that rope which is offered and let down to them, to draw them.
for the tying and fitting of that rope which is offered and let down to them, to draw them.
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4791
God saves us by a calling, and he saves us by drawing;
God saves us by a calling, and he saves us by drawing;
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but he cals them that hearken to him, and he draws them that follow upon his drawing;
but he calls them that harken to him, and he draws them that follow upon his drawing;
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4793
He saves us who acknowledg that we could not be saved without him, and desire, and that with a faithful assurance to be saved by him;
He saves us who acknowledge that we could not be saved without him, and desire, and that with a faithful assurance to be saved by him;
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which is that which is intended in the next word, peccatores, he came to savesinners. He came not to call the righteous, but sinners:
which is that which is intended in the next word, Peccatores, he Come to savesinners. He Come not to call the righteous, but Sinners:
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4795
Is that intended of all effectually? all have sinned, and all are deprived of the glory of God;
Is that intended of all effectually? all have sinned, and all Are deprived of the glory of God;
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But sinners here are those sinners, who ackowledg themselves to be sinners; for saies he, I came to call them to repentance: But Sinners Here Are those Sinners, who ackowledg themselves to be Sinners; for Says he, I Come to call them to Repentance:
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and thats the meaning of that exclusion of the righteous; He came not to call the Righteous;
and thats the meaning of that exclusion of the righteous; He Come not to call the Righteous;
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not to call them who call themselves Righteous, and thought themselves so, but sinners;
not to call them who call themselves Righteous, and Thought themselves so, but Sinners;
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not all whom he knew to be sinners, but all who would be brought to know themselves to be so.
not all whom he knew to be Sinners, but all who would be brought to know themselves to be so.
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Them he came to call by the power of Miracles when he lived upon earth,
Them he Come to call by the power of Miracles when he lived upon earth,
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and them he staies to call by the power of his word, now he is ascended into heaven;
and them he stays to call by the power of his word, now he is ascended into heaven;
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for as a furnace needs not the same measure and proportion of fire to keep it boiling,
for as a furnace needs not the same measure and proportion of fire to keep it boiling,
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as it did to heat it;
as it did to heat it;
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but yet it doth need the same fire, that is, fire of the same nature, (for the heat of the Sun will not keep it boiling how hot soever,) so the Church of God needs not miracles now it is established;
but yet it does need the same fire, that is, fire of the same nature, (for the heat of the Sun will not keep it boiling how hight soever,) so the Church of God needs not Miracles now it is established;
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but still there is the same fire, the working of the same spirit to save sinners:
but still there is the same fire, the working of the same Spirit to save Sinners:
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for that was the end of miracles, and it is the end of preaching, to make men capable of salvation by acknowledging themselves to be sinners.
for that was the end of Miracles, and it is the end of preaching, to make men capable of salvation by acknowledging themselves to be Sinners.
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And this hath brought us to the last part of this text, that which at first we called the fruit of the Gospel, Humility.
And this hath brought us to the last part of this text, that which At First we called the fruit of the Gospel, Humility.
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This brought St. Paul to be of that Quorum, Quorum ego maximus, not only to discern and confess himself to be a sinner, This brought Saint Paul to be of that Quorum, Quorum ego Maximus, not only to discern and confess himself to be a sinner,
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but the cheifest and greatest sinner of all.
but the chiefest and greatest sinner of all.
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Nihil humilitate sublimius; it is excellently, but strangely said by St. Hierome; He might rather and more credibly have us'd any word then that:Nihil humilitate Sublimius; it is excellently, but strangely said by Saint Jerome; He might rather and more credibly have used any word then that:
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He might have been easily believed if he had said, nihil sapientius, there is no wiser thing then humility,
He might have been Easily believed if he had said, nihil sapientius, there is no Wiser thing then humility,
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for he that is low in his own, shall be high in the eyes of others;
for he that is low in his own, shall be high in the eyes of Others;
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and to have said nihil perfective, there is not so direct a way to perfection as humility:
and to have said nihil perfective, there is not so Direct a Way to perfection as humility:
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But nihil sublimius, must needs seem strangely said, there is nothing higher then lowness; no such exaltation as dejection; no such revenge as patience;
But nihil Sublimius, must needs seem strangely said, there is nothing higher then lowness; no such exaltation as dejection; no such revenge as patience;
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and yet all this is truly and safely said, with that limitation which St. Hierome gives it there, apud Deum, in the sight of God, there is no such exaltation as humiliation.
and yet all this is truly and safely said, with that limitation which Saint Jerome gives it there, apud God, in the sighed of God, there is no such exaltation as humiliation.
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We must not coast and cross the nearest way, and so think to meet Christ in his end, which was glory,
We must not coast and cross the nearest Way, and so think to meet christ in his end, which was glory,
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4817
but we must go after him in all his steps, in the way of humiliation; for Christs very descent was a degree of exaltation;
but we must go After him in all his steps, in the Way of humiliation; for Christ very descent was a degree of exaltation;
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and by that name he called his crucifying a lifting up, an exaltation. The Doctrine of this world goes for the most part otherwise;
and by that name he called his crucifying a lifting up, an exaltation. The Doctrine of this world Goes for the most part otherwise;
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here we say, lay hold, upon something, get up one step;
Here we say, lay hold, upon something, get up one step;
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in all want of sufficiency, in all defection of friends, in all changes, yet the place which you hold which raise you to better.
in all want of sufficiency, in all defection of Friends, in all changes, yet the place which you hold which raise you to better.
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In the way to heaven, the lower you go, the nearer the highest and best end you are.
In the Way to heaven, the lower you go, the nearer the highest and best end you Are.
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4822
Duo nobis necessaria saies St. August. Ut cognoscamus quales ad malum, quales ad bonum: Duo nobis necessaria Says Saint August. Ut cognoscamus quales ad malum, quales ad bonum:
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There are but two things necessary to us to know, how ill we are, and how good we may be;
There Are but two things necessary to us to know, how ill we Are, and how good we may be;
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where nature hath left us, and whether Grace would carry us.
where nature hath left us, and whither Grace would carry us.
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And Abraham, (saies that Father.) expresses this two fold knowledg, when he said to God, Loquar ad Dominum, qui pulvis sum & cinis, I know I am but dust and ashes, saies Abraham, and there is his first knowledg Qualis ad molum, how ill a condition naturally he is in:
And Abraham, (Says that Father.) Expresses this two fold knowledge, when he said to God, Loquar ad Dominum, qui Pulvis sum & Cinis, I know I am but dust and Ashes, Says Abraham, and there is his First knowledge Qualis ad molum, how ill a condition naturally he is in:
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but then, Loquar ad Dominum, for all this, though I be but dust and ashes, I have access to my God, and may speak to him;
but then, Loquar ad Dominum, for all this, though I be but dust and Ashes, I have access to my God, and may speak to him;
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ther's his improvement and his dignity. Vere pulvis omnis homo; saies he; truly every man is truly dust;
ther's his improvement and his dignity. Vere Pulvis omnis homo; Says he; truly every man is truly dust;
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for as dust is blown from one to another corner by the wind, and lies dead there till another wind remove it from that corners;
for as dust is blown from one to Another corner by the wind, and lies dead there till Another wind remove it from that corners;
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so are we hurried from sin to sin, and have no motion in our selves, but as a new sin imprints it in us:
so Are we hurried from since to since, and have no motion in our selves, but as a new since imprints it in us:
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so vere pulvis, for our disposition to evil we are truly dust; and vere cinis, we are truly dry ashes;
so vere Pulvis, for our disposition to evil we Are truly dust; and vere Cinis, we Are truly dry Ashes;
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for ashes produceth no seed of it self, nor gives growth to any seed that is cast into it;
for Ashes Produceth no seed of it self, nor gives growth to any seed that is cast into it;
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so we have no good in us naturally, neither can we nourish any good that is insus'd by God into us,
so we have no good in us naturally, neither can we nourish any good that is infused by God into us,
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except the same Grace that sow'd it; water it, and weed it, and cherish it, and so ment it after.
except the same Grace that sowed it; water it, and weed it, and cherish it, and so meant it After.
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4834
To know that we have no strength of our selves, and to know that we can lack none if we ask it of God, these are St. Augustines two Arts and Sciences,
To know that we have no strength of our selves, and to know that we can lack none if we ask it of God, these Are Saint Augustine's two Arts and Sciences,
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and this is the humility of the Gospel in general.
and this is the humility of the Gospel in general.
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To come to St. Paul's more particular expressing of his humility here, Quorum ego primus, of which sinners I am the cheifest, To come to Saint Paul's more particular expressing of his humility Here, Quorum ego primus, of which Sinners I am the chiefest,
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as it is true veritas non nititur mendatio, no truth needs the support or assistance of any lie;
as it is true veritas non Nititur mendatio, no truth needs the support or assistance of any lie;
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4838
a man must not belie himself, nor accuse himself against his own conscience, so also, Humilitas non nititur stupiditati, An undiscerning stupidity is not humility,
a man must not belie himself, nor accuse himself against his own conscience, so also, Humilitas non Nititur stupiditati, an undiscerning stupidity is not humility,
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for humility it self implies and requires discretion, for humiliation is not precipitation when the Devil inticed the Jesuit at his midnight studies,
for humility it self Implies and requires discretion, for humiliation is not precipitation when the devil enticed the Jesuit At his midnight studies,
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4840
and the Jesuit rose and offered him his chair, because howsoever he were a Devil, yet he was his better; this was no regulated humility:
and the Jesuit rose and offered him his chair, Because howsoever he were a devil, yet he was his better; this was no regulated humility:
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4841
and therefore this which St. Paul saies of himself, that he was the greatest sinner was true in his own heart,
and Therefore this which Saint Paul Says of himself, that he was the greatest sinner was true in his own heart,
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4842
and true in a convenient sense, and so neither falsly nor inconsiderately spoken. How then was this true? As there is nothing so fantastical and so absurd,
and true in a convenient sense, and so neither falsely nor inconsiderately spoken. How then was this true? As there is nothing so fantastical and so absurd,
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4843
but that some Hereticks have held it Dogmatically;
but that Some Heretics have held it Dogmatically;
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so Aquinas notes here, that there were Hereticks that held, that the very soul of Adam was by a long circuit and transmigration come at last into Paul, and so Paul was the same man (in his principal part, in the soul) as Adam was;
so Aquinas notes Here, that there were Heretics that held, that the very soul of Adam was by a long circuit and transmigration come At last into Paul, and so Paul was the same man (in his principal part, in the soul) as Adam was;
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and in that sense it was literally true that he said, he was primus peccatorum the first of all sinners,
and in that sense it was literally true that he said, he was primus peccatorum the First of all Sinners,
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4846
because he was the first man Adam: but this is an heretical fancy, •• a Pythagorean bubble.
Because he was the First man Adam: but this is an heretical fancy, •• a Pythagorean bubble.
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4847
Great Divines have refer'd this Quorum ad salvandos, that Christ came to save sinners;
Great Divines have referred this Quorum ad salvandos, that christ Come to save Sinners;
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of which sinners that are saved say they, S. Paul acknowledges himself to be the greatest;
of which Sinners that Are saved say they, S. Paul acknowledges himself to be the greatest;
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4849
not the greatest sinner in the world, but the greatest of them upon whom the grace of God hath wrought effectually.
not the greatest sinner in the world, but the greatest of them upon whom the grace of God hath wrought effectually.
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4850
St. Augustines interpretation is for one half thereof, for the negative part sake;
Saint Augustine's Interpretation is for one half thereof, for the negative part sake;
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primus saies he, non tempore; He saies he was the first sinner, but he does not mean the first that sinned, the first in time;primus Says he, non tempore; He Says he was the First sinner, but he does not mean the First that sinned, the First in time;
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4852
but then for the affirmative part, which follows in Augustine, that he was primus malignitate, the first, the highest, the greatest sinner,
but then for the affirmative part, which follows in Augustine, that he was primus malignitate, the First, the highest, the greatest sinner,
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4853
why should we, or how can we charge the Apostle so heavily? Beloved, to maintain the truth of this which St. Paul saies, we need not say that it was materially true, that it was indeed so;
why should we, or how can we charge the Apostle so heavily? beloved, to maintain the truth of this which Saint Paul Says, we need not say that it was materially true, that it was indeed so;
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4854
it is enough to defend it from falshood, that it was formally true, that is, that it appeard to him to be true,
it is enough to defend it from falsehood, that it was formally true, that is, that it appeared to him to be true,
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and not out of a sodain and stupid inconsideration but deliberately:
and not out of a sudden and stupid inconsideration but deliberately:
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4856
First, he respected his own natural disposition, and proclivity to great sins, and out of that evidence condemned himself:
First, he respected his own natural disposition, and proclivity to great Sins, and out of that evidence condemned himself:
ord, pns31 vvd po31 d j n1, cc n1 p-acp j n2, cc av pp-f d n1 vvd px31:
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As when a man who professed an art of judging the disposition of a man by his face, had pronounced of Socrates, (whose virtue all the world admir'd) that he was the most incontinent and licentious man, the greatest theif and extortioner of any man in the world;
As when a man who professed an art of judging the disposition of a man by his face, had pronounced of Socrates, (whose virtue all the world admired) that he was the most incontinent and licentious man, the greatest thief and extortioner of any man in the world;
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4858
the people despis'd and scorned the Physiognomer and his art, and were ready to offer violence unto him:
the people despised and scorned the Physiognomer and his art, and were ready to offer violence unto him:
dt n1 vvn cc vvn dt n1 cc po31 n1, cc vbdr j pc-acp vvi n1 p-acp pno31:
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Socrates himself corrected their distemper again, and said, It is true that he saies, & his Judgment is well grounded,Socrates himself corrected their distemper again, and said, It is true that he Says, & his Judgement is well grounded,
npg1 px31 vvd po32 n1 av, cc vvd, pn31 vbz j cst pns31 vvz, cc po31 n1 vbz av vvn,
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4860
for by nature no man is more inclined to these vices then I am. And this disposition to the greatest sins, St. Paul knew in himself.
for by nature no man is more inclined to these vices then I am. And this disposition to the greatest Sins, Saint Paul knew in himself.
c-acp p-acp n1 dx n1 vbz av-dc vvn p-acp d n2 av pns11 vbm. cc d n1 p-acp dt js n2, n1 np1 vvd p-acp px31.
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4861
He that hath these natural dispositions is likely to be the greatest sinner, except he have some strong assistance to restrain him:
He that hath these natural dispositions is likely to be the greatest sinner, except he have Some strong assistance to restrain him:
pns31 cst vhz d j n2 vbz j pc-acp vbi dt js n1, c-acp pns31 vhb d j n1 pc-acp vvi pno31:
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and then, he that hath the offer of such helps, and abuses them, is in a farther step of being the greatest sinner:
and then, he that hath the offer of such helps, and Abuses them, is in a farther step of being the greatest sinner:
cc av, pns31 cst vhz dt n1 pp-f d n2, cc vvz pno32, vbz p-acp dt jc n1 pp-f vbg dt js n1:
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4863
And this also St. Paul had respect to now, that he had had a good and learned education, a good understanding of the law and the Prophets, a good mortification, by being of the strict sect of the Pharisees;
And this also Saint Paul had respect to now, that he had had a good and learned education, a good understanding of the law and the prophets, a good mortification, by being of the strict sect of the Pharisees;
cc d av n1 np1 vhd n1 p-acp av, cst pns31 vhd vhn dt j cc j n1, dt j n1 pp-f dt n1 cc dt n2, dt j n1, p-acp vbg pp-f dt j n1 pp-f dt np2;
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4864
and yet he had turned all the wrong way, and was therefore in this abuse of these manifold graces the greater sinner.
and yet he had turned all the wrong Way, and was Therefore in this abuse of these manifold graces the greater sinner.
cc av pns31 vhd vvn d dt j-jn n1, cc vbds av p-acp d n1 pp-f d j n2 dt jc n1.
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4865
He look'd farther then into his own nature, or into his resistance of asistances;
He looked farther then into his own nature, or into his resistance of asistances;
pns31 vvd av-jc cs p-acp po31 d n1, cc p-acp po31 n1 pp-f n2;
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he looked into those actions which these had produc'd in him, and there he saw his breathing of threatnings and slaugher against the Disciples of the Lord, his hunger and thirst of christian blood:
he looked into those actions which these had produced in him, and there he saw his breathing of threatenings and slaughter against the Disciples of the Lord, his hunger and thirst of christian blood:
pns31 vvd p-acp d n2 r-crq d vhd vvn p-acp pno31, cc a-acp pns31 vvd po31 n-vvg pp-f n2-vvg cc n1 p-acp dt n2 pp-f dt n1, po31 n1 cc n1 pp-f njp n1:
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and so saies St. Augustine, Nemo acrior inter persecutores, ergo nemo prior inter peccatores, as he found himself the greatest persecutor,
and so Says Saint Augustine, Nemo acrior inter persecutores, ergo nemo prior inter Peccatores, as he found himself the greatest persecutor,
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4868
so he condemns himself for the greatest sinner.
so he condemns himself for the greatest sinner.
av pns31 vvz px31 p-acp dt js n1.
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4869
But all these natural dispositions to great sins, negliences, of helps offer'd, sinful actions produced out of these two, might be greater in many others,
But all these natural dispositions to great Sins, negliences, of helps offered, sinful actions produced out of these two, might be greater in many Others,
p-acp d d j n2 p-acp j n2, n2, pp-f n2 vvn, j n2 vvn av pp-f d crd, vmd vbi jc p-acp d n2-jn,
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then in St. Paul; & it is likely, & it may be certain to us, that they were so;
then in Saint Paul; & it is likely, & it may be certain to us, that they were so;
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but it was not certain to him, he knew not so much ill by any other man, as by himself.
but it was not certain to him, he knew not so much ill by any other man, as by himself.
cc-acp pn31 vbds xx j p-acp pno31, pns31 vvd xx av av-d j-jn p-acp d j-jn n1, c-acp p-acp px31.
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4872
Consider those words in the Proverbs, Surely I am more foolish then any man, and have not the understanding of a man in me:
Consider those words in the Proverbs, Surely I am more foolish then any man, and have not the understanding of a man in me:
np1 d n2 p-acp dt n2, av-j pns11 vbm av-dc j cs d n1, cc vhb xx dt n1 pp-f dt n1 p-acp pno11:
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for though they be not the words of Salomon, yet they are the words of a Prophet,
for though they be not the words of Solomon, yet they Are the words of a Prophet,
c-acp cs pns32 vbb xx dt n2 pp-f np1, av pns32 vbr dt n2 pp-f dt n1,
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4874
and a Prophet who surely was not really more foolish then any man, then in consideration of something which he found in himself, saies so:
and a Prophet who surely was not really more foolish then any man, then in consideration of something which he found in himself, Says so:
cc dt n1 r-crq av-j vbds xx av-j av-dc j cs d n1, av p-acp n1 pp-f pi r-crq pns31 vvd p-acp px31, vvz av:
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4875
he that considers himself, shall find such degrees of sin, as that he cannot see than any man hath gone lower:
he that considers himself, shall find such Degrees of since, as that he cannot see than any man hath gone lower:
pns31 cst vvz px31, vmb vvi d n2 pp-f n1, c-acp cst pns31 vmbx vvi cs d n1 vhz vvn av-jc:
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4876
Or if he have in some particular and notorious sin, yet in quovis alio, quid occultum esse potest; quo nobis superior sit:
Or if he have in Some particular and notorious since, yet in quovis Alio, quid occultum esse potest; quo nobis superior sit:
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4877
He that is fallen lower then thus in some sin, yet may be above thee in Grace; He that is fallen lower then thus in Some since, yet may be above thee in Grace;
pns31 cst vbz vvn jc cs av p-acp d n1, av vmb vbi p-acp pno21 p-acp n1;
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he may have done a greater sin, & yet not be the greater sinner: another hath killed a man, and thou hast not;
he may have done a greater since, & yet not be the greater sinner: Another hath killed a man, and thou hast not;
pns31 vmb vhi vdn dt jc n1, cc av xx vbi dt jc n1: j-jn vhz vvn dt n1, cc pns21 vh2 xx;
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4879
thon mayst have drawn and drunk the blood of many by usury, by extortion, by oppression.
thon Mayest have drawn and drunk the blood of many by Usury, by extortion, by oppression.
pns21 vm2 vhi vvn cc vvn dt n1 pp-f d p-acp n1, p-acp n1, p-acp n1.
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4880
Another in fury of intemperance, hath ravished and thou hast not; thou maist have corrupted many by thy deceitful solicitations;
another in fury of intemperance, hath ravished and thou hast not; thou Mayest have corrupted many by thy deceitful solicitations;
j-jn p-acp n1 pp-f n1, vhz vvn cc pns21 vh2 xx; pns21 vm2 vhi vvn d p-acp po21 j n2;
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4881
and then in thy self art as ill as the ravisher, and thou hast made them worse whom thou hast corrupted.
and then in thy self art as ill as the ravisher, and thou hast made them Worse whom thou hast corrupted.
cc av p-acp po21 n1 n1 c-acp j-jn c-acp dt n1, cc pns21 vh2 vvn pno32 av-jc qo-crq pns21 vh2 vvn.
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4882
Cast up thine own account, Inventary thine own goods;
Cast up thine own account, Inventary thine own goods;
n1 a-acp po21 d n1, j po21 d n2-j;
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for sin is the wrath of the sinner, and he treasures up the wrath of God) reckon thine own sins, for since is the wrath of the sinner, and he treasures up the wrath of God) reckon thine own Sins,
p-acp n1 vbz dt n1 pp-f dt n1, cc pns31 n2 a-acp dt n1 pp-f np1) vvb po21 d n2,
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4884
and thou wilt find thy self rich in that wealth, and find thy self of that Quorum, that the highest place in that company and mystery of sinners belongs to thee. St. Paul does so here;
and thou wilt find thy self rich in that wealth, and find thy self of that Quorum, that the highest place in that company and mystery of Sinners belongs to thee. Saint Paul does so Here;
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4885
yea then, when he saw his own case, and saw it by the light of the spirit of God;
yea then, when he saw his own case, and saw it by the Light of the Spirit of God;
uh av, c-crq pns31 vvd po31 d n1, cc vvd pn31 p-acp dt n1 pp-f dt n1 pp-f np1;
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4886
when he took knowledg that Christ was come, and had sav'd sinners, had sav'd him;
when he took knowledge that christ was come, and had saved Sinners, had saved him;
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4887
yet still he saies sum primus, still he remains in his accusation of himself that he was still the greatest sinner,
yet still he Says sum primus, still he remains in his accusation of himself that he was still the greatest sinner,
av av pns31 vvz n1 fw-la, av pns31 vvz p-acp po31 n1 pp-f n1 cst pns31 vbds av dt js n1,
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4888
because he remained still in his infirmity, and aptness to relapse into former sins. As long as we are, we are subject to be worse then we are;
Because he remained still in his infirmity, and aptness to relapse into former Sins. As long as we Are, we Are Subject to be Worse then we Are;
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and those sins which we apprehend even with horror and amazement, when we hear that others have done them, we may come to do them with an earnestness, with a delight, with a defence, with a glory,
and those Sins which we apprehend even with horror and amazement, when we hear that Others have done them, we may come to do them with an earnestness, with a delight, with a defence, with a glory,
cc d n2 r-crq pns12 vvb av p-acp n1 cc n1, c-crq pns12 vvb d n2-jn vhb vdn pno32, pns12 vmb vvi pc-acp vdi pno32 p-acp dt n1, p-acp dt n1, p-acp dt n1, p-acp dt n1,
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4890
if God leaves us to our selves.
if God leaves us to our selves.
cs np1 vvz pno12 p-acp po12 n2.
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As long as that is true of us, sum prmus homo, I am no better then the first man,
As long as that is true of us, sum prmus homo, I am no better then the First man,
p-acp av-j c-acp d vbz j pp-f pno12, vvb fw-la fw-la, pns11 vbm dx jc cs dt ord n1,
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4892
then Adam was, (and none of us are in any proportion so good) that is true also, Quorum primus sum ego, I am still in a slippery state,
then Adam was, (and none of us Are in any proportion so good) that is true also, Quorum primus sum ego, I am still in a slippery state,
av np1 vbds, (cc pi pp-f pno12 vbr p-acp d n1 av j) cst vbz j av, fw-la fw-la fw-la fw-la, pns11 vbm av p-acp dt j n1,
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and in an evident danger of being the greatest sinner.
and in an evident danger of being the greatest sinner.
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4894
This is the conclusion for every humble christian, no man is a greater sinner then I was,
This is the conclusion for every humble christian, no man is a greater sinner then I was,
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4895
and I am not sure but that I may fall to be worse then ever I was,
and I am not sure but that I may fallen to be Worse then ever I was,
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4896
except I husband and imploy the Talents of Gods Graces better then I have done.
except I husband and employ the Talents of God's Graces better then I have done.
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4897
A SERMON Preached at White-hall. February 29. 1627. SERMON XV. Acts 7.60. And when he had said this, he fell a sleep.
A SERMON Preached At Whitehall. february 29. 1627. SERMON XV. Acts 7.60. And when he had said this, he fell a sleep.
dt n1 vvn p-acp np1. np1 crd crd n1 crd. vvz crd. cc c-crq pns31 vhd vvn d, pns31 vvd dt n1.
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HE that will dy with Christ upon Good-Friday, must hear his own bell toll all Lent;
HE that will die with christ upon Good friday, must hear his own bell toll all Lent;
pns31 cst vmb vvi p-acp np1 p-acp np1, vmb vvi po31 d n1 vvi d vvn;
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he that will be partaker of his passion at last, must conform himself to his discipline of prayer & fasting before.
he that will be partaker of his passion At last, must conform himself to his discipline of prayer & fasting before.
pns31 cst vmb vbi n1 pp-f po31 n1 p-acp ord, vmb vvi px31 p-acp po31 n1 pp-f n1 cc vvg a-acp.
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Is there any man, that in his chamber hears a bell toll for another man,
Is there any man, that in his chamber hears a bell toll for Another man,
vbz pc-acp d n1, cst p-acp po31 n1 vvz dt n1 vvi p-acp j-jn n1,
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and does not kneel down to pray for that dying man? and then when his charity breaths out upon another man, does he not also reflect upon himself,
and does not kneel down to pray for that dying man? and then when his charity breathes out upon Another man, does he not also reflect upon himself,
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4902
and dispose himself as if he were in the state of that dying man? We begin to hear Christs bell toll now,
and dispose himself as if he were in the state of that dying man? We begin to hear Christ bell toll now,
cc vvi px31 c-acp cs pns31 vbdr p-acp dt n1 pp-f d j-vvg n1? pns12 vvb pc-acp vvi npg1 n1 vvi av,
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4903
and is not our bell in the chime? We must be in his grave,
and is not our bell in the chime? We must be in his grave,
cc vbz xx po12 n1 p-acp dt n1? pns12 vmb vbi p-acp po31 n1,
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before we come to his resurrection, and we must be in his death-bed before we come to his grave:
before we come to his resurrection, and we must be in his deathbed before we come to his grave:
c-acp pns12 vvb p-acp po31 n1, cc pns12 vmb vbi p-acp po31 n1 c-acp pns12 vvb p-acp po31 n1:
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4905
we must do as he did, fast and pray, before we can say as he said, that In manus tuas, Into thy hands O Lord I commend my Spirit.
we must do as he did, fast and pray, before we can say as he said, that In manus tuas, Into thy hands Oh Lord I commend my Spirit.
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4906
You would not go into a Medicinal Bath without some preparatives;
You would not go into a Medicinal Bath without Some preparatives;
pn22 vmd xx vvi p-acp dt j n1 p-acp d n2;
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4907
presume not upon that Bath, the blood of Christ Jesus, in the Sacrament then, without preparatives neither.
presume not upon that Bath, the blood of christ jesus, in the Sacrament then, without preparatives neither.
vvb xx p-acp d n1, dt n1 pp-f np1 np1, p-acp dt n1 av, p-acp n2 av-dx.
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4908
Neither say to your selves, we shall have preparatives enough, warnings enough, many more Sermons before it come to that,
Neither say to your selves, we shall have preparatives enough, Warnings enough, many more Sermons before it come to that,
av-d vvb p-acp po22 n2, pns12 vmb vhi n2 av-d, n2 d, av-d av-dc n2 p-acp pn31 vvb p-acp d,
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4909
and so it is too soon yet; you are not sure you shall have more; not sure you shall have all this;
and so it is too soon yet; you Are not sure you shall have more; not sure you shall have all this;
cc av pn31 vbz av av av; pn22 vbr xx j pn22 vmb vhi n1; xx j pn22 vmb vhi d d;
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not sure you shall be affected with any.
not sure you shall be affected with any.
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4911
If you be, when you are, remember that as in that good Custome in these Cities, you hear cheerful street musick in the winter mornings,
If you be, when you Are, Remember that as in that good Custom in these Cities, you hear cheerful street music in the winter morning's,
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4912
but yet there was a sad and doleful bel-man, that wak'd you, and call'd upon you two or three hours before that musick came;
but yet there was a sad and doleful belman, that waked you, and called upon you two or three hours before that music Come;
cc-acp av a-acp vbds dt j cc j n1, cst vvd pn22, cc vvn p-acp pn22 crd cc crd n2 p-acp d n1 vvd;
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4913
so for all that blessed musick which the servants of God shall present to you in this place, it may be of use, that a poor bell-man wak'd you before,
so for all that blessed music which the Servants of God shall present to you in this place, it may be of use, that a poor bellman waked you before,
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4914
and though but by his noyse, prepared you for their musick.
and though but by his noise, prepared you for their music.
cc cs p-acp p-acp po31 n1, vvd pn22 p-acp po32 n1.
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4915
And for this early office I take Christs earliest witness, his Proto-Martyr, his first witness St. Stephen, and in him that which especially made him his witness,
And for this early office I take Christ earliest witness, his Proto-Martyr, his First witness Saint Stephen, and in him that which especially made him his witness,
cc p-acp d j n1 pns11 vvb npg1 js n1, po31 n1, po31 ord n1 n1 np1, cc p-acp pno31 d r-crq av-j vvd pno31 po31 n1,
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4916
and our example, his his death, and our preparation to death, what he suffered, what he did, what he said,
and our Exampl, his his death, and our preparation to death, what he suffered, what he did, what he said,
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4917
so far as is knit up in those words, When he had said this, he fell a sleep.
so Far as is knit up in those words, When he had said this, he fell a sleep.
av av-j c-acp vbz vvn a-acp p-acp d n2, c-crq pns31 vhd vvn d, pns31 vvd dt n1.
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From which example, I humbly offer to you these two general considerations; first, that every man is bound to do something before he dye; From which Exampl, I humbly offer to you these two general considerations; First, that every man is bound to do something before he die;
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and then to that man who hath done those things which the duties of his calling bind him to, death is but a sleep.
and then to that man who hath done those things which the duties of his calling bind him to, death is but a sleep.
cc av p-acp d n1 r-crq vhz vdn d n2 r-crq dt n2 pp-f po31 n-vvg vvi pno31 p-acp, n1 vbz p-acp dt n1.
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In the first, we shall stop upon each of those steps;
In the First, we shall stop upon each of those steps;
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first there is a sis aliquid, every man is bound to be something, to take some calling upon him.
First there is a sis Aliquid, every man is bound to be something, to take Some calling upon him.
ord pc-acp vbz dt fw-la j, d n1 vbz vvn pc-acp vbi pi, pc-acp vvi d vvg p-acp pno31.
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Secondly there is a hoc age; every man is bound to do seriously and scedulously, and sincerely the duties of that calling.
Secondly there is a hoc age; every man is bound to do seriously and scedulously, and sincerely the duties of that calling.
ord pc-acp vbz dt fw-la n1; d n1 vbz vvn pc-acp vdi av-j cc av-j, cc av-j dt n2 pp-f d n-vvg.
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And Thirdly there is a sis aliquis; the better to performe those duties, every man shall do well to propose to himself some person, some pattern, some example whom he will follow and imitate in that calling.
And Thirdly there is a sis aliquis; the better to perform those duties, every man shall do well to propose to himself Some person, Some pattern, Some Exampl whom he will follow and imitate in that calling.
cc ord pc-acp vbz dt fw-la fw-la; dt jc pc-acp vvi d n2, d n1 vmb vdi av pc-acp vvi p-acp px31 d n1, d n1, d n1 r-crq pns31 vmb vvi cc vvi p-acp d n-vvg.
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In which third branch of this first part we shall have just occasion to consider some particulars in him who is here propos'd for our Example, St. Stephen; and in these three, sis aliquid, be something, profess something;
In which third branch of this First part we shall have just occasion to Consider Some particulars in him who is Here proposed for our Exampl, Saint Stephen; and in these three, sis Aliquid, be something, profess something;
p-acp r-crq ord n1 pp-f d ord n1 pns12 vmb vhi j n1 pc-acp vvi d n2-j p-acp pno31 r-crq vbz av vvn p-acp po12 n1, n1 np1; cc p-acp d crd, fw-la j, vbb pi, vvb pi;
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and then hoc age, do truly the duties of that profession;
and then hoc age, do truly the duties of that profession;
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and lastly, sis aliquis, propose some good man, in that profession to to follow, and in the things intended in this text, propose St. Stephen, we shall determine our first part.
and lastly, sis aliquis, propose Some good man, in that profession to to follow, and in the things intended in this text, propose Saint Stephen, we shall determine our First part.
cc ord, fw-la fw-la, vvb d j n1, p-acp d n1 p-acp pc-acp vvi, cc p-acp dt n2 vvn p-acp d n1, vvb n1 np1, pns12 vmb vvi po12 ord n1.
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And in the other we shall see that to them that do not this, that do not settle their consciences so, death is a bloody conflict,
And in the other we shall see that to them that do not this, that do not settle their Consciences so, death is a bloody conflict,
cc p-acp dt j-jn pns12 vmb vvi cst p-acp pno32 cst vdb xx d, cst vdb xx vvi po32 n2 av, n1 vbz dt j n1,
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4928
and no victory at last, a tempestuous sea, and do harbor at last, a slippery heighth,
and no victory At last, a tempestuous sea, and do harbour At last, a slippery height,
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and no footing, a desperate fall and no bottom.
and no footing, a desperate fallen and no bottom.
cc dx n1, dt j n1 cc dx n1.
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4930
But then to them that have done it, their pill is gilded, and the body of the pill hony too;
But then to them that have done it, their pill is gilded, and the body of the pill honey too;
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mors lucrum, death is a gain, a treasure, and this treasure brought some in a calm too;mors lucrum, death is a gain, a treasure, and this treasure brought Some in a Cam too;
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they do not only go to heaven by death, but heaven comes to them in death;
they do not only go to heaven by death, but heaven comes to them in death;
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4933
their very manner of dying is an inchoative act of their glorified state: therefore it is not call'd a dying but asseeping;
their very manner of dying is an inchoative act of their glorified state: Therefore it is not called a dying but asseeping;
po32 j n1 pp-f j-vvg vbz dt j-jn n1 pp-f po32 vvn n1: av pn31 vbz xx vvn dt vvg p-acp vvg;
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which one metaphor intimates two blessings, that because it is a sleep it gives a present rest,
which one metaphor intimates two blessings, that Because it is a sleep it gives a present rest,
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4935
and because it is a sleep, it promises a future waking in the resurrection.
and Because it is a sleep, it promises a future waking in the resurrection.
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4936
First, Then for our first branch of our first part, we begin with our beginning, our birth; man is born to trouble; First, Then for our First branch of our First part, we begin with our beginning, our birth; man is born to trouble;
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so we read it, to trouble. The original is a little milder then so;
so we read it, to trouble. The original is a little milder then so;
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yet there it is, Man is born unto labor, God never meant less then labor to any man.
yet there it is, Man is born unto labour, God never meant less then labour to any man.
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4939
Put us upon that which we esteem the honorablest of labors, the duties of martial discipline,
Put us upon that which we esteem the honhonourablest of labors, the duties of martial discipline,
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4940
yet where it is said, that man is appointed to a warfare upon earth, it is seconded with that, His dayes are like the dayes of an hireling.
yet where it is said, that man is appointed to a warfare upon earth, it is seconded with that, His days Are like the days of an hireling.
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How honorable soever his station be, he must do his daies labor in the day, the duties of the place in the place. How honourable soever his station be, he must do his days labour in the day, the duties of the place in the place.
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4942
How far is he from doing so, that never so much as considers why he was sent into this world;
How Far is he from doing so, that never so much as considers why he was sent into this world;
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who is so sar from having done his errand here, that he knows not, considers not what his errand was;
who is so sar from having done his errand Here, that he knows not, considers not what his errand was;
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4944
nay knows not, considers not, whether he had any errand hither or no.
nay knows not, considers not, whither he had any errand hither or no.
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4945
But as though that God, who for infinite millions of millions of generations, before any creation, any world, contented himself with himself, satisfied, delighted himself with himself in heaven, without any creatures,
But as though that God, who for infinite millions of millions of generations, before any creation, any world, contented himself with himself, satisfied, delighted himself with himself in heaven, without any creatures,
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yet at last did bestow six daies labor upon the Creation & accommodation of man,
yet At last did bestow six days labour upon the Creation & accommodation of man,
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4947
as though that God who when man was sour'd in the whole lump, poysoned in the fountain, perished at the chore, withered in the root, in the fall of Adam, would them in that dejection;
as though that God who when man was soured in the Whole lump, poisoned in the fountain, perished At the chore, withered in the root, in the fallen of Adam, would them in that dejection;
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4948
that exainantion, that evacuation of the dignity of man, and not in his sormer better estate, engage his own Son, his only, his beloved Son, to become man by a temporary life,
that exainantion, that evacuation of the dignity of man, and not in his sormer better estate, engage his own Son, his only, his Beloved Son, to become man by a temporary life,
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4949
and then to become no man by a violent, and yet a voluntary death;
and then to become no man by a violent, and yet a voluntary death;
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4950
as though that God who he was pleased to come to a creation, might yet have left thee where thou wast before, amongst privations, a nothing;
as though that God who he was pleased to come to a creation, might yet have left thee where thou wast before, among privations, a nothing;
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or if he would have made thee something, a creature, yet he might have shut thee up in the closs prison of a bare being and no more, without life or sense,
or if he would have made thee something, a creature, yet he might have shut thee up in the closs prison of a bore being and no more, without life or sense,
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as he hath done earth and stones;
as he hath done earth and stones;
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or if he would have given thee life and sense, he might have left thee a toad, without the comeliness of shape, without that reasonable and immortal Soul, which makes thee a man;
or if he would have given thee life and sense, he might have left thee a toad, without the comeliness of shape, without that reasonable and immortal Soul, which makes thee a man;
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or if he had made thee a man, yet he might have lost thee upon the common amongst the Heathen,
or if he had made thee a man, yet he might have lost thee upon the Common among the Heathen,
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and not have taken thee into his inclosures, by giving the a particular form of religion;
and not have taken thee into his enclosures, by giving thee a particular from of Religion;
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4956
or if he would have given thee a religion, He might have left thee a Jew;
or if he would have given thee a Religion, He might have left thee a Jew;
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or if he would have given thee Christianity, He might have left thee a Papist,
or if he would have given thee Christianity, He might have left thee a Papist,
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4958
as though this God who had done so much more for thee, by breeding thee in a true Church, had done all this for nothing;
as though this God who had done so much more for thee, by breeding thee in a true Church, had done all this for nothing;
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4959
thou pussest through this world as a flash, as a lightning or which no man knows the beginning or the ending,
thou pussest through this world as a flash, as a lightning or which no man knows the beginning or the ending,
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4960
as an ignis fatuus in the air, which does not only not give light for any use,
as an ignis fatuus in the air, which does not only not give Light for any use,
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4961
but does not so much as portend or signifie any thing; and thou passest out of the world, as a hand passes out of a bason,
but does not so much as portend or signify any thing; and thou passest out of the world, as a hand passes out of a basin,
cc-acp vdz xx av av-d c-acp vvb cc vvi d n1; cc pns21 vv2 av pp-f dt n1, c-acp dt n1 vvz av pp-f dt n1,
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4962
or a body out of a bath, where the water may be the fouler for thy having washed in it, else the water retains no impression of thy hand or body,
or a body out of a bath, where the water may be the Fowler for thy having washed in it, Else the water retains no impression of thy hand or body,
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4963
so the world may be the worse for thy having liv'd in it, else the world retains no marks of thy having been there.
so the world may be the Worse for thy having lived in it, Else the world retains no marks of thy having been there.
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4964
When God plac'd Adam in the world, God enjoyned Adam to fill the world, to subdue the world, and to rule the world;
When God placed Adam in the world, God enjoined Adam to fill the world, to subdue the world, and to Rule the world;
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4965
when God plac'd him in 〈 ◊ 〉 Paradise, He commanded him to dress Paradise, and to keep Paradise;
when God placed him in 〈 ◊ 〉 Paradise, He commanded him to dress Paradise, and to keep Paradise;
c-crq np1 vvn pno31 p-acp 〈 sy 〉 n1, pns31 vvd pno31 pc-acp vvi n1, cc pc-acp vvi n1;
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4966
when God plac'd him children in the land of promise, he enjoyned them to fight his battails against Idolatry, and to destroy Idolators;
when God placed him children in the land of promise, he enjoined them to fight his battles against Idolatry, and to destroy Idolaters;
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4967
to every body some errand, some task for his glory;
to every body Some errand, Some task for his glory;
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4968
and thou commest from him into this world, as though he had said nothing to thee at parting,
and thou Comest from him into this world, as though he had said nothing to thee At parting,
cc pns21 vv2 p-acp pno31 p-acp d n1, c-acp cs pns31 vhd vvn pix p-acp pno21 p-acp vvg,
(20) sermon (DIV1)
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4969
but go and do as thou shalt see cause, go and do as thou seest other men do,
but go and do as thou shalt see cause, go and do as thou See other men do,
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4970
and serve me so far, and save thine owne Soul so far, as the times, and the places, and the persons, with whom thou doest converse, will conveniently admit.
and serve me so Far, and save thine own Soul so Far, as the times, and the places, and the Persons, with whom thou dost converse, will conveniently admit.
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4971
Gods way is positive, and thine is privative: God made every thing something, and thou mak'st the best of things, man, nothing;
God's Way is positive, and thine is privative: God made every thing something, and thou Makest the best of things, man, nothing;
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4972
and because thou canst not annihilate the world altogether, as though thou hadst God at an advantage, in having made an abridgment of the world in man, there in that abridgment thou wilt undermine him,
and Because thou Canst not annihilate the world altogether, as though thou Hadst God At an advantage, in having made an abridgment of the world in man, there in that abridgment thou wilt undermine him,
cc c-acp pns21 vm2 xx vvi dt n1 av, c-acp cs pns21 vhd2 n1 p-acp dt n1, p-acp vhg vvn dt n1 pp-f dt n1 p-acp n1, a-acp p-acp d n1 pns21 vm2 vvi pno31,
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4973
and make man, man, as far as thou canst, man in thy self nothing. He that qualifies himself for nothing, does so;
and make man, man, as Far as thou Canst, man in thy self nothing. He that Qualifies himself for nothing, does so;
cc vvi n1, n1, c-acp av-j c-acp pns21 vm2, n1 p-acp po21 n1 pix. pns31 cst vvz px31 p-acp pix, vdz av;
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4974
He whom we can call nothing, is nothing: this whole world is one intire creature, one body;
He whom we can call nothing, is nothing: this Whole world is one entire creature, one body;
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4975
and he that is nothing may be excremental nailes, to scratch and gripe others, he may be excremental hairs for ornament, or pleasurableness of meeting;
and he that is nothing may be excremental nails, to scratch and gripe Others, he may be excremental hairs for ornament, or pleasurableness of meeting;
cc pns31 cst vbz pix vmb vbi j n2, pc-acp vvi cc vvi n2-jn, pns31 vmb vbi j n2 p-acp n1, cc n1 pp-f n1;
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4976
but he is no limb of this intire body, no part of Gods universal creature, the world.
but he is no limb of this entire body, no part of God's universal creature, the world.
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4977
Gods own name is I am: Being, is Gods name, and nothing, is so contrary to God as to be nothing.
God's own name is I am: Being, is God's name, and nothing, is so contrary to God as to be nothing.
ng1 d n1 vbz pns11 vbm: vbg, vbz npg1 n1, cc pix, vbz av j-jn p-acp np1 c-acp pc-acp vbi pix.
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4978
Be something, or else thou canst do nothing;
Be something, or Else thou Canst do nothing;
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4979
and till thou have said this, saies our text, that is, done something in a lawful calling, thou canst not sleep Stephens sleep, not die in peace.
and till thou have said this, Says our text, that is, done something in a lawful calling, thou Canst not sleep Stephen's sleep, not die in peace.
cc c-acp pns21 vhb vvn d, vvz po12 n1, cst vbz, vdn pi p-acp dt j n-vvg, pns21 vm2 xx vvi np1 n1, xx vvi p-acp n1.
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4980
Sis aliquid, propose something, determine thy self upon somehing, be, profess something, that was our first;Sis Aliquid, propose something, determine thy self upon somehing, be, profess something, that was our First;
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and then our second consideration is, hoc age, do seriously, do scedulously, do sincerely the duties of that calling.
and then our second consideration is, hoc age, do seriously, do scedulously, do sincerely the duties of that calling.
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He that stands in a place and does not the duty of that place, is but a statue in that place; He that Stands in a place and does not the duty of that place, is but a statue in that place;
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and but a statue without an inscription; Posterity shall not know him, nor read who he was.
and but a statue without an inscription; Posterity shall not know him, nor read who he was.
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In nature the body frames and forms the place;
In nature the body frames and forms the place;
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for the place of the natural body is that proxima arcis superficies, that inward superficies of the air, that invests and clothes,
for the place of the natural body is that proxima arcis superficies, that inward superficies of the air, that invests and clothes,
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and apparals that body, and obeys, and follows, and succeeds to the dimensions thereof. In naturet he body makes the place, but in grace the place makes the body:
and apparals that body, and obeys, and follows, and succeeds to the dimensions thereof. In naturet he body makes the place, but in grace the place makes the body:
cc n2 cst n1, cc vvz, cc vvz, cc vvz p-acp dt n2 av. p-acp j-jn pns31 n1 vvz dt n1, cc-acp p-acp n1 dt n1 vvz dt n1:
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The person must actuate it self, dilate, extend and propagate it self according to the dimensions of the place, by filling it in the execution of the duties of it.
The person must actuate it self, dilate, extend and propagate it self according to the dimensions of the place, by filling it in the execution of the duties of it.
dt n1 vmb vvi pn31 n1, vvb, vvb cc vvi pn31 n1 vvg p-acp dt n2 pp-f dt n1, p-acp vvg pn31 p-acp dt n1 pp-f dt n2 pp-f pn31.
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Plinie delivers us the history of al the great Masters in the art of painting:Pliny delivers us the history of all the great Masters in the art of painting:
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He tels us who began with the extremities and the out lines at first, who induc'd colors after that, & who after super-induc'd shadows; He tells us who began with the extremities and the out lines At First, who induced colours After that, & who After superinduced shadows;
pns31 vvz pno12 r-crq vvd p-acp dt n2 cc dt av n2 p-acp ord, r-crq vvd n2 p-acp d, cc r-crq p-acp j n2;
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who brought in Argutias vultus as he cals them, not only the countenance, but the meaning of the countenance,
who brought in Argutias vultus as he calls them, not only the countenance, but the meaning of the countenance,
r-crq vvd p-acp np1 fw-la a-acp pns31 vvz pno32, xx av-j dt n1, cc-acp dt n1 pp-f dt n1,
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& all that so exquisitely, that (as he saies there) Divinantes diem mortis dixerunt, Physiognomers would tell a mans fortune as well by the picture as by the life;
& all that so exquisitely, that (as he Says there) Divinantes diem mortis dixerunt, Physiognomers would tell a men fortune as well by the picture as by the life;
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he tels us, quis pinxit quae pingi non possunt, who first adventured to express inexpressible things;
he tells us, quis pinxit Quae pingi non possunt, who First adventured to express inexpressible things;
pns31 vvz pno12, fw-la fw-la fw-la fw-la fw-la fw-la, r-crq ord vvd pc-acp vvi j n2;
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Tonitrua, perturbationes animas; they would paint thunder which was not to be seen, but heard: and affections, and the mind, the Soul which produc'd those affections.Tonitrua, Disturbances animas; they would paint thunder which was not to be seen, but herd: and affections, and the mind, the Soul which produced those affections.
np1, fw-la fw-la; pns32 vmd vvi n1 r-crq vbds xx pc-acp vbi vvn, cc-acp vvd: cc n2, cc dt n1, dt n1 r-crq vvn d n2.
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But for the most part he tels us all the way, in what places there remained some of their pieces to be seen, and copied in his time.
But for the most part he tells us all the Way, in what places there remained Some of their Pieces to be seen, and copied in his time.
p-acp p-acp dt av-ds n1 pns31 vvz pno12 d dt n1, p-acp r-crq n2 a-acp vvd d pp-f po32 n2 pc-acp vbi vvn, cc vvd p-acp po31 n1.
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This is still that that dignifies all their works, that they wrought so, as that posterity was not only delighted,
This is still that that Dignifies all their works, that they wrought so, as that posterity was not only delighted,
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but improv'd and better'd in that art by their works:
but improved and bettered in that art by their works:
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For truly thats one great benefit that arises out of our doing the duties of our own places, in our own time, that as a perfume intended only for that room, where the entertainment is to be made breaths, upward and downward, and round about it;
For truly thats one great benefit that arises out of our doing the duties of our own places, in our own time, that as a perfume intended only for that room, where the entertainment is to be made breathes, upward and downward, and round about it;
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so the doing of the duties of the place, by men that move in middle Sphears, breath upwards and downwards,
so the doing of the duties of the place, by men that move in middle Spheres, breath upward and downwards,
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and about too, that is, cast a little shame upon inferiors if they doe not so,
and about too, that is, cast a little shame upon inferiors if they do not so,
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and a little remembrance upon Superiors that they should doe so, and a thanksgiving to Almighty God for them that doe so:
and a little remembrance upon Superiors that they should do so, and a thanksgiving to Almighty God for them that do so:
cc dt j n1 p-acp n2-jn cst pns32 vmd vdi av, cc dt n1 p-acp j-jn np1 p-acp pno32 cst vdb av:
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And so it is an improvement of the present, and an Instruction and a Catechisme to future times.
And so it is an improvement of the present, and an Instruction and a Catechism to future times.
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The duty in this Text is expressed and limited in speaking.
The duty in this Text is expressed and limited in speaking.
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Cum dixisset, When hee had said this he fell a sleepe, and truly so, literally so, in speaking,Cum dixisset, When he had said this he fell a sleep, and truly so, literally so, in speaking,
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and no more, it stretches far: Many duties, in many great places consist in speaking; Ours doe so:
and no more, it stretches Far: Many duties, in many great places consist in speaking; Ours do so:
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And therefore, when Vices abound in matter of Manners, and Schismes abound in matter of Opinions, Antequam dixerimus hoc, till wee have said this, that is, that that belongeth to that duty, wee cannot sleepe Stephen 's sleepe, wee cannot die in peace.
And Therefore, when Vices abound in matter of Manners, and Schisms abound in matter of Opinions, Antequam dixerimus hoc, till we have said this, that is, that that belongeth to that duty, we cannot sleep Stephen is sleep, we cannot die in peace.
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The Judges duty lies much in this too, for hee is bound not only to give a hearing to a Cause,
The Judges duty lies much in this too, for he is bound not only to give a hearing to a Cause,
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but to give an End, a Judgement in the Cause too:
but to give an End, a Judgement in the Cause too:
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And so, for all them whose duty lies in speaking, from him who is to counsell his friend, to him who is to counsell his Master in the family (for Job professes that hee never refused the counsell of his Servant) Antequam dixerint, till they have said this, that is still, that that belongs to that duty, they cannot sleep Stephen 's sleepe, they cannot die in peace:
And so, for all them whose duty lies in speaking, from him who is to counsel his friend, to him who is to counsel his Master in the family (for Job Professes that he never refused the counsel of his Servant) Antequam dixerint, till they have said this, that is still, that that belongs to that duty, they cannot sleep Stephen is sleep, they cannot die in peace:
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and when wee ascend to the consideration of higher Persons, they and wee speake not one language,
and when we ascend to the consideration of higher Persons, they and we speak not one language,
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for our speaking is but speaking but with great Persons, Acta Apothegmata, their Apothegms are their Actions,
for our speaking is but speaking but with great Persons, Acta Apothegmata, their Apothegms Are their Actions,
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and wee heare their words in their deeds. God, whose Image and Name they beare does so: If wee consider God;
and we hear their words in their Deeds. God, whose Image and Name they bear does so: If we Consider God;
cc pns12 vvb po32 n2 p-acp po32 n2. np1, rg-crq n1 cc n1 pns32 vvb vdz av: cs pns12 vvb np1;
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as a second Person in the Godhead, the Sonne of God, God of God, so God is Logos, Sermo, Verbum, Oratio; The Word, Saying, Speaking;
as a second Person in the Godhead, the Son of God, God of God, so God is Logos, Sermon, Verbum, Oratio; The Word, Saying, Speaking;
c-acp dt ord n1 p-acp dt n1, dt n1 pp-f np1, np1 pp-f np1, av np1 vbz np1, np1, fw-la, np1; dt n1, vvg, vvg;
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But God considered primarily and in himself so, is Actus purus, all Action, all doing. In the Creation there is a Dixit in Gods mouth, still God sayes something;
But God considered primarily and in himself so, is Actus purus, all Actium, all doing. In the Creation there is a Dixit in God's Mouth, still God Says something;
cc-acp np1 vvd av-j cc p-acp px31 av, vbz fw-la fw-la, d n1, d vdg. p-acp dt n1 pc-acp vbz dt fw-la p-acp npg1 n1, av np1 vvz pi;
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but evermore the Dixit is accompanied with a Fiat, Somthing was to be done, as well as said.
but evermore the Dixit is accompanied with a Fiat, Something was to be done, as well as said.
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The Apostles are Apostles in that capacity as they were sent to preach that's Speaking;
The Apostles Are Apostles in that capacity as they were sent to preach that's Speaking;
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But, when wee come to see their proceeding, it is in Praxi, in the Acts of the Apostles.
But, when we come to see their proceeding, it is in Praxi, in the Acts of the Apostles.
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In those Persons whose duty lies in speaking, there is an Antequam dixerint; in those where it lies in Action, there is an Antequam fecerint; till that be said,
In those Persons whose duty lies in speaking, there is an Antequam dixerint; in those where it lies in Actium, there is an Antequam fecerint; till that be said,
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and done, which belongs to their particular callings, they cannot sleepe Stephen 's sleepe, they cannot die in peace;
and done, which belongs to their particular callings, they cannot sleep Stephen is sleep, they cannot die in peace;
cc vdn, r-crq vvz p-acp po32 j n2, pns32 vmbx vvi np1 vbz n1, pns32 vmbx vvi p-acp n1;
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and therefore, Non dicas de Deo tuo gravis mihi est, say not of thy God, that he lies heavy upon thee,
and Therefore, Non dicas de God tuo gravis mihi est, say not of thy God, that he lies heavy upon thee,
cc av, fw-fr fw-la fw-la fw-la fw-la fw-la fw-la fw-la, vvb xx pp-f po21 n1, cst pns31 vvz j p-acp pno21,
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if he exact the duties of thy plaat thy hands;
if he exact the duties of thy plaat thy hands;
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Nec dicas de loco tuo, inutilis mihi est, say not of thy place, that it is good for nothing,Nec dicas de loco tuo, inutilis mihi est, say not of thy place, that it is good for nothing,
fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, vvb xx pp-f po21 n1, cst pn31 vbz j p-acp pix,
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if thou must be put to doe the duties of the place, in the place;
if thou must be put to do the duties of the place, in the place;
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for it is good for this, that when thou hast done that thou mayst sleepe Stephen 's sleepe, die in Peace.
for it is good for this, that when thou hast done that thou Mayest sleep Stephen is sleep, die in Peace.
c-acp pn31 vbz j p-acp d, cst c-crq pns21 vh2 vdn d pns21 vm2 vvi np1 vbz n1, vvb p-acp n1.
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Sis aliquid, Be something, that was our first, and then hoc age, doe truly the duties of that place without pretermitting thine own, without intermedling with others, which was our second;Sis Aliquid, Be something, that was our First, and then hoc age, do truly the duties of that place without pretermitting thine own, without intermeddling with Others, which was our second;
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and then our third consideration is, Sis aliquis, Be sombody, be like sombody, propose some good example in thy calling and profession to imitate.
and then our third consideration is, Sis aliquis, Be somebody, be like somebody, propose Some good Exampl in thy calling and profession to imitate.
cc av po12 ord n1 vbz, fw-la fw-la, vbb pi, vbb av-j pi, vvb d j n1 p-acp po21 n1 cc n1 pc-acp vvi.
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It was the counsell of that great little Philosopher Epictetus, whensoever thou undertakest any action, to consider what a Socrates, or a Plato; what a good and a wise man would doe in that Case, It was the counsel of that great little Philosopher Epictetus, whensoever thou undertakest any actium, to Consider what a Socrates, or a Plato; what a good and a wise man would do in that Case,
pn31 vbds dt n1 pp-f cst j j n1 np1, c-crq pns21 vv2 d n1, pc-acp vvi r-crq dt np1, cc dt np1; r-crq dt j cc dt j n1 vmd vdi p-acp d n1,
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and to doe conformably to that. One great Orator, Latinus Rufus, proposed to himselfe Cicero for his example,
and to do conformably to that. One great Orator, Latinus Rufus, proposed to himself Cicero for his Exampl,
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and Cicero propounded Demosthenes, and hee Pericles, and Pericles Pisistratus; and so there was a concatenation, a genealogie, a pedegree of a good Orator; Habet unumquodque propositum principes suos:
and Cicero propounded Demosthenes, and he Pericles, and Pericles Pisistratus; and so there was a concatenation, a genealogy, a pedigree of a good Orator; Habet unumquodque propositum Princes suos:
cc np1 vvn np1, cc pns31 np1, cc np1 np1; cc av a-acp vbds dt n1, dt n1, dt n1 pp-f dt j n1; fw-la fw-la fw-la n2 fw-la:
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In every Calling, in every Profession, a man may finde some exemplar, some leading men to follow.
In every Calling, in every Profession, a man may find Some exemplar, Some leading men to follow.
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The King hath a Josias, and the beggar hath a Job, and every man hath some:
The King hath a Josiah, and the beggar hath a Job, and every man hath Some:
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But here wee must not pursue particulars, but propose to all, him whom our Text proposes, Saint Stephen; and in him wee offer you first his name, Stephen. Stephen, Stephanos is a leading,
But Here we must not pursue particulars, but propose to all, him whom our Text proposes, Saint Stephen; and in him we offer you First his name, Stephen. Stephen, Stephanos is a leading,
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an exemplar name, a Significative, a Propheticall, a Sacramentall, a Catechisticall name; a Name that carries much instruction with it.
an exemplar name, a Significative, a Prophetical, a Sacramental, a Catechistical name; a Name that carries much instruction with it.
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Our Countryman Bede takes it to be an Hebrew name, and it signifies (saith hee) Normam vestram, Your Rule, Your Law:
Our Countryman Bede Takes it to be an Hebrew name, and it signifies (Says he) Norman vestram, Your Rule, Your Law:
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To obey the Law, to follow, to embrace the Law is an acceptable service to God, especially the invariable Law, the Law of God himselfe:
To obey the Law, to follow, to embrace the Law is an acceptable service to God, especially the invariable Law, the Law of God himself:
pc-acp vvi dt n1, pc-acp vvi, pc-acp vvi dt n1 vbz dt j n1 p-acp np1, av-j dt j n1, dt n1 pp-f np1 px31:
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But wee are sure that this name Stephen, Stephanos signifies a Crowne;
But we Are sure that this name Stephen, Stephanos signifies a Crown;
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to obey the Crowne, to follow, to serve the Crowne, is an acceptable service to God, especially the immarcessible Crown, the Crown of Glory.
to obey the Crown, to follow, to serve the Crown, is an acceptable service to God, especially the Immarcessible Crown, the Crown of Glory.
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Nomen Omen; scarce any man hath a name, but that name is Legal and Historicall to him:Nome Omen; scarce any man hath a name, but that name is Legal and Historical to him:
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His very name remembers him of some rules, and lawes of his actions;
His very name remembers him of Some rules, and laws of his actions;
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So his name is legall, and his name remembers him of some good men of the same name;
So his name is Legal, and his name remembers him of Some good men of the same name;
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and so his name is historicall.
and so his name is historical.
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Nomina Debita: In the old formularies of the Civill Law, if a man left so many names to his Executors, they were so many specialties for debts.Nomina Debita: In the old formularies of the Civil Law, if a man left so many names to his Executors, they were so many specialties for debts.
fw-la np1: p-acp dt j n2 pp-f dt j n1, cs dt n1 vvd av d n2 p-acp po31 n2, pns32 vbdr av d n2 p-acp n2.
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Our Names are Debts, every man owes the world the signification of his name, and of all his names;
Our Names Are Debts, every man owes the world the signification of his name, and of all his names;
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every addition of honour, or of office, layes a new Debt, a new Obligation upon him;
every addition of honour, or of office, lays a new Debt, a new Obligation upon him;
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and his first name, his Christian-Name above all.
and his First name, his Christian-name above all.
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For, when new names are given to men in the Scriptures, that doth not abolish or extinguish the old:
For, when new names Are given to men in the Scriptures, that does not Abolah or extinguish the old:
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Jacob was called Jacob after God had called him Israel; & Gedeon Gedeon after he was called Jerubaal and Simon when he was Peter too, was called Simon. Changes of Office and additions of Honour must not extinguish our Christian, Name;Jacob was called Jacob After God had called him Israel; & Gideon Gideon After he was called Jerubbaal and Simon when he was Peter too, was called Simon. Changes of Office and additions of Honour must not extinguish our Christian, Name;
np1 vbds vvn np1 p-acp np1 vhd vvn pno31 np1; cc np1 np1 c-acp pns31 vbds vvn np1 cc np1 c-crq pns31 vbds np1 av, vbds vvn np1. vvz pp-f n1 cc n2 pp-f n1 vmb xx vvi po12 np1, n1;
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The duties of our Christianity, and our Religion must preponderate and weigh down the duties of all other places, and for all together.
The duties of our Christianity, and our Religion must preponderate and weigh down the duties of all other places, and for all together.
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Saint Gregory presents us a good use of this diligence to answere our Names, Quo quis timet magis, ne quod dicitur non esset, eo plus quam dicitur erit;
Saint Gregory presents us a good use of this diligence to answer our Names, Quo quis timet magis, ne quod dicitur non esset, eo plus quam dicitur erit;
n1 np1 vvz pno12 dt j n1 pp-f d n1 pc-acp vvi po12 n2, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, fw-la fw-fr fw-la fw-la fw-la;
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The more a man is afraid that hee is not worthy of the name hee beares,
The more a man is afraid that he is not worthy of the name he bears,
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whether the name of office or his Christian-Name, the better Officer and the better Christian he will be for that feare, and that solicitude;
whither the name of office or his Christian-name, the better Officer and the better Christian he will be for that Fear, and that solicitude;
cs dt n1 pp-f n1 cc po31 n1, dt jc n1 cc dt jc np1 pns31 vmb vbi p-acp d n1, cc d n1;
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and therefore it is an usefull and an applyable Prayer for great Persons, which that Father makes in their behalfe, Praesta, quaesumus Domine, ut quod in ore hominum sumus, in conspectu tuo esse valeamus:
and Therefore it is an useful and an appliable Prayer for great Persons, which that Father makes in their behalf, Praesta, quaesumus Domine, ut quod in over hominum sumus, in conspectu tuo esse valeamus:
cc av pn31 vbz dt j cc dt j n1 p-acp j n2, r-crq d n1 vvz p-acp po32 n1, fw-la, fw-la fw-la, fw-la fw-la p-acp n1 fw-la fw-la, fw-la fw-la fw-la fw-la fw-la:
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Grant, O Lord, that wee may alwayes be such in thine eyes, as wee are in their tongues that depend upon us,
Grant, Oh Lord, that we may always be such in thine eyes, as we Are in their tongues that depend upon us,
vvb, uh n1, cst pns12 vmb av vbi d p-acp po21 n2, c-acp pns12 vbr p-acp po32 n2 cst vvb p-acp pno12,
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and justifie their acclamations with thy approbations.
and justify their acclamations with thy approbations.
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And so far Stephens name, as his name signifies the Law, and as his name signifies the reward of fulfilling the Law;
And so Far Stephen's name, as his name signifies the Law, and as his name signifies the reward of fulfilling the Law;
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a Crown hath carried us to the consideration of the duty of answering the signification of our names;
a Crown hath carried us to the consideration of the duty of answering the signification of our names;
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But then there are other passages in his History and Actions that carries us farther.
But then there Are other passages in his History and Actions that carries us farther.
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First then we receive Saint Stephen to have been Saint Paul 's kinsman in the flesh,
First then we receive Saint Stephen to have been Saint Paul is kinsman in the Flesh,
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and to have been his fellow pupill under Gamaliel, and to have been equall to him, at least in the foundations, in natural faculties,
and to have been his fellow pupil under Gamaliel, and to have been equal to him, At least in the foundations, in natural faculties,
cc pc-acp vhi vbn po31 n1 n1 p-acp np1, cc pc-acp vhi vbn j-jn p-acp pno31, p-acp ds p-acp dt n2, p-acp j n2,
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and in the super-edifications too, in learnings of acquisition and study;
and in the super-edifications too, in learning's of acquisition and study;
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And then to have had this great advantage above him, That hee applied himselfe as a Disciple to Christ before Saint Paul did;
And then to have had this great advantage above him, That he applied himself as a Disciple to christ before Saint Paul did;
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and in that profession became so eminent (for all the Sects, the Libertines themselves taking the liberty to dispute against him, they were not able to resist the wisedome and the Spirit by which hee spake) as that his Cosin Paul, then but Saul, envied him most,
and in that profession became so eminent (for all the Sects, the Libertines themselves taking the liberty to dispute against him, they were not able to resist the Wisdom and the Spirit by which he spoke) as that his cousin Paul, then but Saul, envied him most,
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and promov'd and assisted at his execution:
and promoved and assisted At his execution:
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For upon those words but two verses before our Text, That they that stoned Stephen, laid down their clothes at Saul 's feet, Saint Augustine sayes, In manu omnium eum lapidavit, That it was Saul that stoned Stephen, though by the hands of other executioners.
For upon those words but two Verses before our Text, That they that stoned Stephen, laid down their clothes At Saul is feet, Faint Augustine Says, In manu omnium Eum lapidavit, That it was Saul that stoned Stephen, though by the hands of other executioners.
c-acp p-acp d n2 p-acp crd n2 p-acp po12 n1, cst pns32 d vvn np1, vvd a-acp po32 n2 p-acp np1 vbz n2, j np1 vvz, p-acp fw-la fw-la fw-la fw-la, cst pn31 vbds np1 d vvn np1, cs p-acp dt n2 pp-f j-jn n2.
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Men of the best extraction and families, Men of the best parts and faculties, Men of the best education and proficiencies, owe themselves to God by most obligations.
Men of the best extraction and families, Men of the best parts and faculties, Men of the best education and Proficiencies, owe themselves to God by most obligations.
n2 pp-f dt js n1 cc n2, n2 pp-f dt js n2 cc n2, n2 pp-f dt js n1 cc n2, vvb px32 p-acp np1 p-acp ds n2.
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Him that dyes to day, God shall not only aske, where is that Soule? Is it as cleane as I made it at first? No stayn of Sin? or is it as clean as I wash'd it in Baptisme? No sting? No venome of original sinne in it? Or is it as clean as I left it when wee met last at the Sacrament? No guiltinesse of actuall sinne in it? God shall not only aske this, Where is that Soul? Nor only aske where is that Body? Is it come back in that Virginal integrity in which I made it? Or is it no farther departed from that then Marriage, which I made for it, hath made it? Are those Maritales ineptiae (that we may put Luther 's words into God's mouth) the worst that is faln upon that body? God shall not only ask for that Soul and that Body but aske also, Where is that Wit, that Learning, those Arts, those languages which by so good education I afforded thee? Truly when a weake and ignorant man departs into any vicious way,
Him that dies to day, God shall not only ask, where is that Soul? Is it as clean as I made it At First? No stain of since? or is it as clean as I washed it in Baptism? No sting? No venom of original sin in it? Or is it as clean as I left it when we met last At the Sacrament? No guiltiness of actual sin in it? God shall not only ask this, Where is that Soul? Nor only ask where is that Body? Is it come back in that Virginal integrity in which I made it? Or is it no farther departed from that then Marriage, which I made for it, hath made it? are those Maritales ineptiae (that we may put Luther is words into God's Mouth) the worst that is fallen upon that body? God shall not only ask for that Soul and that Body but ask also, Where is that Wit, that Learning, those Arts, those languages which by so good education I afforded thee? Truly when a weak and ignorant man departs into any vicious Way,
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though in that case he doe adhere to the Enemy, and doe serve the Devill against God,
though in that case he do adhere to the Enemy, and do serve the devil against God,
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yet he carries away but a single Man, and serves but as a common Souldier: But he that hath good parts, and good education, carries a Regiment in his person,
yet he carries away but a single Man, and serves but as a Common Soldier: But he that hath good parts, and good education, carries a Regiment in his person,
av pns31 vvz av p-acp dt j n1, cc vvz p-acp p-acp dt j n1: cc-acp pns31 cst vhz j n2, cc j n1, vvz dt n1 p-acp po31 n1,
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and Armies and munition for a thousand in himself.
and Armies and munition for a thousand in himself.
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Though then thy kinsmen in the flesh, and thy fellow pupils under Gamaliel, men whom thou hast accompanied heretofore in other waies, think thy present fear of God,
Though then thy kinsmen in the Flesh, and thy fellow pupils under Gamaliel, men whom thou hast accompanied heretofore in other ways, think thy present Fear of God,
cs av po21 n2 p-acp dt n1, cc po21 n1 n2 p-acp np1, n2 r-crq pns21 vh2 vvn av p-acp j-jn n2, vvb po21 j n1 pp-f np1,
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but a childishness and pusilanimity, and thy present zeal to his service but an infatuation,
but a childishness and pusillanimity, and thy present zeal to his service but an infatuation,
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and a melancholy and thy present application of thy self to God in prayer, but an argument of thy Court-dispaire,
and a melancholy and thy present application of thy self to God in prayer, but an argument of thy Court-dispaire,
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and of thy falling from former hopes there; yet come thou early, if it be early yet;
and of thy falling from former hope's there; yet come thou early, if it be early yet;
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and if it be not early, come apace to Christ Jesus:
and if it be not early, come apace to christ jesus:
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how learned soever thou art, thou art yet to learn thy first letters, if thou know not that Christ Jesus is Alpha and Omega, he in whom thou must begin and determine every purpose:
how learned soever thou art, thou art yet to Learn thy First letters, if thou know not that christ jesus is Alpha and Omega, he in whom thou must begin and determine every purpose:
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Thou hast studied thy self but into a dark and damnable ignorance, if thou have labored for much learning only to prove that thou canst not be sav'd, only to dispute against the person and the Gospel of Christ Jesus.
Thou hast studied thy self but into a dark and damnable ignorance, if thou have laboured for much learning only to prove that thou Canst not be saved, only to dispute against the person and the Gospel of christ jesus.
pns21 vh2 vvn po21 n1 cc-acp p-acp dt j cc j n1, cs pns21 vhb vvn p-acp d n1 av-j pc-acp vvi cst pns21 vm2 xx vbi vvn, av-j pc-acp vvi p-acp dt n1 cc dt n1 pp-f np1 np1.
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But propose to thine imitation Stephen, who though enriched with great parts, and formerly accustomed to the conversation of others of a different perswasion, applied himself early to Christ as a Disciple, & more then in that general application, in a particular function and office as a Deacon,
But propose to thine imitation Stephen, who though enriched with great parts, and formerly accustomed to the Conversation of Others of a different persuasion, applied himself early to christ as a Disciple, & more then in that general application, in a particular function and office as a Deacon,
cc-acp vvb p-acp po21 n1 np1, r-crq cs vvn p-acp j n2, cc av-j vvn p-acp dt n1 pp-f n2-jn pp-f dt j n1, vvd px31 av-j p-acp np1 p-acp dt n1, cc dc cs p-acp d j n1, p-acp dt j n1 cc n1 p-acp dt n1,
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as is expressed in the former Chapter.
as is expressed in the former Chapter.
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The Roman Church that delights in irresolutions and gains, and makes profit in holding things in suspence, holds up this question undetermind, The Roman Church that delights in irresolutions and gains, and makes profit in holding things in suspense, holds up this question undetermined,
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whether that office and function which Stephen too of Deacon, be so è sacris, a part of holy Orders,
whither that office and function which Stephen too of Deacon, be so è sacris, a part of holy Order,
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as that it is a Sacrament, or any part of the Sacrament of Orders.
as that it is a Sacrament, or any part of the Sacrament of Order.
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Durand. a man great in matter of Ceremony, Cajetan, a man great in matter of substance, do both deny it;Durand. a man great in matter of Ceremony, Cajetan, a man great in matter of substance, do both deny it;
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and divers, many, very many besides them;
and diverse, many, very many beside them;
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and they are let alone, and their Church saies nothing against them, or in determination of the opinion.
and they Are let alone, and their Church Says nothing against them, or in determination of the opinion.
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But yet howsoever the stronger opinion even in that Church lead the other way, and the form of giving that office by imposition of hands,
But yet howsoever the Stronger opinion even in that Church led the other Way, and the from of giving that office by imposition of hands,
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and the many and great capacities that they receive, that they receive it, carry it to a great heighth,
and the many and great capacities that they receive, that they receive it, carry it to a great height,
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yet the use that we make of it here shall be but this, that even Stephen, who might have been inter Doctores, Doctor, (as Chrysologus saies of him) a Doctor to teach Doctors;
yet the use that we make of it Here shall be but this, that even Stephen, who might have been inter Doctors, Doctor, (as Chrysologus Says of him) a Doctor to teach Doctors;
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and inter Apostolos Apostolus, an Apostole to lead Apostles, contented himself with a lower degree in the service of Christ in his Church, the service of a Deacon, which very name signifies service, and ministation.
and inter Apostles Apostles, an Apostle to led Apostles, contented himself with a lower degree in the service of christ in his Church, the service of a Deacon, which very name signifies service, and ministation.
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It is a diminution of regal dignity, that the Roman Church accounts the greatest Kings,
It is a diminution of regal dignity, that the Roman Church accounts the greatest Kings,
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but as Deacons, and assigns them that rank and place in all their Ecclesiastical Solemnities, in their Ceremonials.
but as Deacons, and assigns them that rank and place in all their Ecclesiastical Solemnities, in their Ceremonials.
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But Constantine knew his own place without their marshalling:
But Constantine knew his own place without their marshalling:
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In the midst of Bishops, and Bishops met in Council, he cals himself Bishop, and Bishop of Bishops:
In the midst of Bishops, and Bishops met in Council, he calls himself Bishop, and Bishop of Bishops:
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and the greatest Bishop of this land, in his time, professed his Master the King, to be Pastor Pastorum, a Shepheard of Shepheards.
and the greatest Bishop of this land, in his time, professed his Master the King, to be Pastor Pastorum, a Shepherd of Shepherds.
cc dt js n1 pp-f d n1, p-acp po31 n1, vvd po31 n1 dt n1, pc-acp vbi n1 np1, dt n1 pp-f n2.
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It is a name due to the King, for it signifies inspection and superintendency;
It is a name due to the King, for it signifies inspection and superintendency;
pn31 vbz dt n1 j-jn p-acp dt n1, c-acp pn31 vvz n1 cc n1;
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as the name of Priest is also given to secular Magistrates that had no part in Ecclesiastical function in the Scriptures;
as the name of Priest is also given to secular Magistrates that had no part in Ecclesiastical function in the Scriptures;
c-acp dt n1 pp-f n1 vbz av vvn p-acp j n2 cst vhd dx n1 p-acp j n1 p-acp dt n2;
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particularly, in Putipher, and to divers others in divers other places.
particularly, in Potiphar, and to diverse Others in diverse other places.
av-j, p-acp vvi, cc p-acp j n2-jn p-acp j j-jn n2.
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But yet though that name of super-intendancy be due unto him, let him who is crown'd in his office as Stephen was in his name, accept this name and office of ministration of Deacon,
But yet though that name of super-intendancy be due unto him, let him who is crowned in his office as Stephen was in his name, accept this name and office of ministration of Deacon,
p-acp av cs d n1 pp-f j vbi j-jn p-acp pno31, vvb pno31 r-crq vbz vvn p-acp po31 n1 p-acp np1 vbds p-acp po31 n1, vvb d n1 cc n1 pp-f n1 pp-f np1,
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since the holy Ghost himself hath given him that name, The Minister of God for good, (ther's the word of ministration, the name Diaconos imprinted upon the King) and since our Super-Supream Ordinary, our Super-Soveraign head of the Church, Christ Jesus himself cals himself, by that name, The Son of man came not to be ministred unto, but to minister;
since the holy Ghost himself hath given him that name, The Minister of God for good, (ther's the word of ministration, the name Diaconos imprinted upon the King) and since our Super-Supream Ordinary, our Super-sovereign head of the Church, christ jesus himself calls himself, by that name, The Son of man Come not to be ministered unto, but to minister;
c-acp dt j n1 px31 vhz vvn pno31 d n1, dt n1 pp-f np1 p-acp j, (pc-acp|vbz dt n1 pp-f n1, dt n1 np1 vvn p-acp dt n1) cc c-acp po12 j j, po12 j n1 pp-f dt n1, np1 np1 px31 vvz px31, p-acp d n1, dt n1 pp-f n1 vvd xx pc-acp vbi vvn p-acp, cc-acp pc-acp vvi;
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ther's this word of ministration, the office, the name of Deacon imprinted upon Christ himself. And though in our interest, in him who is also a King and a Priest; ther's this word of ministration, the office, the name of Deacon imprinted upon christ himself. And though in our Interest, in him who is also a King and a Priest;
pc-acp|vbz d n1 pp-f n1, dt n1, dt n1 pp-f n1 vvn p-acp np1 px31. cc cs p-acp po12 n1, p-acp pno31 r-crq vbz av dt n1 cc dt n1;
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we are all regale Sacerdotium, Kings and Priests too, yet let us accept the name, and execute the office of Deacon, of ministration, especially upon our selves:
we Are all regale Sacerdotium, Kings and Priests too, yet let us accept the name, and execute the office of Deacon, of ministration, especially upon our selves:
pns12 vbr d n1 np1, n2 cc n2 av, av vvb pno12 vvi dt n1, cc vvi dt n1 pp-f np1, pp-f n1, av-j p-acp po12 n2:
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for as every man is a world in himself, so every man is a Church in himself too:
for as every man is a world in himself, so every man is a Church in himself too:
c-acp c-acp d n1 vbz dt n1 p-acp px31, av d n1 vbz dt n1 p-acp px31 av:
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and in the ancient Church, it was a part of the Deacons office, to call out to the Church, to the Congregation, Nequis contra aliquem, nequis in Hipocrisi;
and in the ancient Church, it was a part of the Deacons office, to call out to the Church, to the Congregation, Nequis contra aliquem, Nequis in Hipocrisi;
cc p-acp dt j n1, pn31 vbds dt n1 pp-f dt n2 n1, pc-acp vvi av p-acp dt n1, p-acp dt n1, fw-la fw-la fw-la, fw-la p-acp np1;
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let no man come hither to Church, (indeed no whether, for every place, because God is present in every place, is a Church,) either in uncharitableness towards others,
let no man come hither to Church, (indeed not whither, for every place, Because God is present in every place, is a Church,) either in uncharitableness towards Others,
vvb dx n1 vvb av p-acp n1, (av xx cs, p-acp d n1, c-acp np1 vbz j p-acp d n1, vbz dt n1,) d p-acp n1 p-acp n2-jn,
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or in Hypocrisie & in dissimulation in himself:
or in Hypocrisy & in dissimulation in himself:
cc p-acp n1 cc p-acp n1 p-acp px31:
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Bring alwaies a charitable opinion towards other men, and sincere affections in thy self, and thou hast done the right office of a Deacon, upon the right subject thou hadst ministred to thine own Soul. But then the height of Stephens exemplariness, (which is the consideration that we pursue in this branch of this first part) is not so much in his active as in his passive part;
Bring always a charitable opinion towards other men, and sincere affections in thy self, and thou hast done the right office of a Deacon, upon the right Subject thou Hadst ministered to thine own Soul. But then the height of Stephen's exemplariness, (which is the consideration that we pursue in this branch of this First part) is not so much in his active as in his passive part;
vvb av dt j n1 p-acp j-jn n2, cc j n2 p-acp po21 n1, cc pns21 vh2 vdn dt j-jn n1 pp-f dt n1, p-acp dt j-jn n-jn pns21 vhd2 vvn p-acp po21 d n1 p-acp av dt n1 pp-f np1 n1, (r-crq vbz dt n1 cst pns12 vvb p-acp d n1 pp-f d ord n1) vbz xx av av-d p-acp po31 j c-acp p-acp po31 j n1;
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not so much in that he did, as in that he suffered; not as he answered & discharged the duties of his name;
not so much in that he did, as in that he suffered; not as he answered & discharged the duties of his name;
xx av av-d p-acp cst pns31 vdd, c-acp p-acp cst pns31 vvd; xx c-acp pns31 vvd cc vvn dt n2 pp-f po31 n1;
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so we have proposed him to you;
so we have proposed him to you;
av pns12 vhb vvn pno31 p-acp pn22;
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nor as he was an early Disciple, and came to Christ betimes, we have proposed him so too;
nor as he was an early Disciple, and Come to christ betimes, we have proposed him so too;
ccx a-acp pns31 vbds dt j n1, cc vvd p-acp np1 av, pns12 vhb vvn pno31 av av;
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nor as he made his ambition only to serve Christ, and not to serve him in a high place, but only as a Deacon;
nor as he made his ambition only to serve christ, and not to serve him in a high place, but only as a Deacon;
ccx a-acp pns31 vvd po31 n1 av-j pc-acp vvi np1, cc xx pc-acp vvi pno31 p-acp dt j n1, cc-acp av-j c-acp dt n1;
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for in that line also we have proposed him to you;
for in that line also we have proposed him to you;
c-acp p-acp d n1 av pns12 vhb vvn pno31 p-acp pn22;
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But as he was a constant and chearful Martyr, and laid down his life for Christ,
But as he was a constant and cheerful Martyr, and laid down his life for christ,
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and in that qualification propose him to your selves, and follow him as a Martyr.
and in that qualification propose him to your selves, and follow him as a Martyr.
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Eusebius the Bishop of Caesarea, was so in love with Pamphilus the Martyr, as a Martyr, that he would needs take his name, Eusebius the Bishop of Caesarea, was so in love with Pamphilus the Martyr, as a Martyr, that he would needs take his name,
np1 dt n1 pp-f np1, vbds av p-acp n1 p-acp np1 dt n1, c-acp dt n1, cst pns31 vmd av vvi po31 n1,
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before he could get his addition;
before he could get his addition;
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and though he could not be call'd Martyr then, yet he would be called Pamphilus and not Eusebius. The name of Stephen hath enough in it to serve not only the vehementest affection, but the highest ambition;
and though he could not be called Martyr then, yet he would be called Pamphilus and not Eusebius. The name of Stephen hath enough in it to serve not only the vehementest affection, but the highest ambition;
cc cs pns31 vmd xx vbi vvn n1 av, av pns31 vmd vbi vvn np1 cc xx np1. dt n1 pp-f np1 vhz d p-acp pn31 pc-acp vvi xx av-j dt vv2 n1, cc-acp dt js n1;
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for there is a Coronation in the Name as we told you before.
for there is a Coronation in the Name as we told you before.
c-acp pc-acp vbz dt n1 p-acp dt n1 c-acp pns12 vvd pn22 a-acp.
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And therefore in the Ecclesiastical story and Martyrologes of the Church, there are (I think) more Martyrs of this name, Stephen, then of any other Name;
And Therefore in the Ecclesiastical story and Martyrologes of the Church, there Are (I think) more Martyrs of this name, Stephen, then of any other Name;
cc av p-acp dt j n1 cc n2 pp-f dt n1, pc-acp vbr (pns11 vvb) av-dc n2 pp-f d n1, np1, av pp-f d j-jn n1;
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indeed they have all that Name, for the Name is a Coronation.
indeed they have all that Name, for the Name is a Coronation.
av pns32 vhb d cst vvb, p-acp dt n1 vbz dt n1.
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And therefore the Kingdome of heaven, which is express'd by many precious Metaphors in the Gospel, is never call'd a Crown, till after Stephens death, till our Coronation was begun in his Martyrdome,
And Therefore the Kingdom of heaven, which is expressed by many precious Metaphors in the Gospel, is never called a Crown, till After Stephen's death, till our Coronation was begun in his Martyrdom,
cc av dt n1 pp-f n1, r-crq vbz vvn p-acp d j n2 p-acp dt n1, vbz av-x vvn dt n1, c-acp p-acp np1 n1, c-acp po12 n1 vbds vvn p-acp po31 n1,
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but after in the Epistles often, and in the Revelation very often.
but After in the Epistles often, and in the Revelation very often.
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For to suffer for God, man to suffer for God, I to suffer for my Maker,
For to suffer for God, man to suffer for God, I to suffer for my Maker,
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for my Redeemer is such a thing, as no such thing, excepting only Gods sufferings for man can fall into the consideration of man.
for my Redeemer is such a thing, as no such thing, excepting only God's sufferings for man can fallen into the consideration of man.
p-acp po11 n1 vbz d dt n1, c-acp dx d n1, vvg av-j n2 n2 p-acp n1 vmb vvi p-acp dt n1 pp-f n1.
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Gods suffering for man was the Nadir the lowest point of Gods humiliation, mans suffering for God is the Zenith, the highest point of mans exaltation:
God's suffering for man was the Nadir the lowest point of God's humiliation, men suffering for God is the Zenith, the highest point of men exaltation:
npg1 vvg p-acp n1 vbds dt np1 dt js n1 pp-f npg1 n1, ng1 n1 p-acp np1 vbz dt n1, dt js n1 pp-f ng1 n1:
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That as man needed God, and God would suffer for man, so God should need man,
That as man needed God, and God would suffer for man, so God should need man,
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and man should suffer for God;
and man should suffer for God;
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that after Gods general Commission, fac hoc & vives, do this and thou shalt live, I should receive and execute a new Commission, Patere hoc & vives abundantius, suffer this and you shall have life, and life more abundantly;
that After God's general Commission, fac hoc & vives, do this and thou shalt live, I should receive and execute a new Commission, Patere hoc & vives abundantius, suffer this and you shall have life, and life more abundantly;
cst p-acp ng1 j n1, fw-la fw-la cc vvz, vdb d cc pns21 vm2 vvi, pns11 vmd vvi cc vvi dt j n1, fw-la fw-la cc vvz fw-la, vvb d cc pn22 vmb vhi n1, cc n1 av-dc av-j;
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as our Saviour speaks in the Gospel, that when I shall ask my soul Davids question, Quid retribuam, what shall I render to the Lord, I shall not rest in Davids answer, Accipiam Calicem, I will take the cup of salvation, in applying his blood to my soul, as our Saviour speaks in the Gospel, that when I shall ask my soul Davids question, Quid retribuam, what shall I render to the Lord, I shall not rest in Davids answer, Accipiam Calicem, I will take the cup of salvation, in applying his blood to my soul,
c-acp po12 n1 vvz p-acp dt n1, cst c-crq pns11 vmb vvi po11 n1 npg1 vvb, fw-la fw-la, r-crq vmb pns11 vvi p-acp dt n1, pns11 vmb xx vvi p-acp npg1 vvb, fw-la fw-la, pns11 vmb vvi dt n1 pp-f n1, p-acp vvg po31 n1 p-acp po11 n1,
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but proceed to an Effundam Calicem, I will give God a Cup, a cup of my blood, that whereas to me the meanest of Gods servants it is honor enough to be believed for Gods sake:
but proceed to an Effund Calicem, I will give God a Cup, a cup of my blood, that whereas to me the Meanest of God's Servants it is honour enough to be believed for God's sake:
cc-acp vvb p-acp dt fw-la fw-la, pns11 vmb vvi np1 dt n1, dt n1 pp-f po11 n1, cst cs p-acp pno11 dt js pp-f ng1 n2 pn31 vbz n1 av-d pc-acp vbi vvn p-acp npg1 n1:
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God should be believed for my sake, and his Gospel the better accepted, because the feal of my blood is set to it;
God should be believed for my sake, and his Gospel the better accepted, Because the feal of my blood is Set to it;
np1 vmd vbi vvn p-acp po11 n1, cc po31 n1 dt av-jc vvn, c-acp dt n1 pp-f po11 n1 vbz vvn p-acp pn31;
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that that dew which should water his plants, the plants of his Paradise, his Church, should drop from my veines,
that that due which should water his plants, the plants of his Paradise, his Church, should drop from my Veins,
cst d n1 r-crq vmd vvi po31 n2, dt n2 pp-f po31 n1, po31 n1, vmd vvi p-acp po11 n2,
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and that sea that red sea, which should carry up his bark, his Ark, to the heavenly Jerusalem, should flow from me:
and that sea that read sea, which should carry up his bark, his Ark, to the heavenly Jerusalem, should flow from me:
cc d n1 cst j-jn n1, r-crq vmd vvi a-acp po31 n1, po31 n1, p-acp dt j np1, vmd vvi p-acp pno11:
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This is that that poures joy even into my gladness, and glory even into mine honor,
This is that that pours joy even into my gladness, and glory even into mine honour,
d vbz d cst vvz n1 av p-acp po11 n1, cc n1 av p-acp po11 n1,
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and peace even into my security;
and peace even into my security;
cc n1 av p-acp po11 n1;
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that exaltes and improves every good thing, every blessing that was in me before, and makes even my creation glorious, and my redemption precious;
that exalts and improves every good thing, every blessing that was in me before, and makes even my creation glorious, and my redemption precious;
cst vvz cc vvz d j n1, d n1 cst vbds p-acp pno11 a-acp, cc vvz av po11 n1 j, cc po11 n1 j;
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and puts a farther value upon things inestimable before, that I shall fulfil the sufferings of Christ in my flesh,
and puts a farther valve upon things inestimable before, that I shall fulfil the sufferings of christ in my Flesh,
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and that I shall be offerd up for his Church, though not for the purchasing of it,
and that I shall be offered up for his Church, though not for the purchasing of it,
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yet for the fencing of it, though not by way of satisfaction as he was, but by way of example and imitation as he was too.
yet for the fencing of it, though not by Way of satisfaction as he was, but by Way of Exampl and imitation as he was too.
av p-acp dt n-vvg pp-f pn31, cs xx p-acp n1 pp-f n1 c-acp pns31 vbds, cc-acp p-acp n1 pp-f n1 cc n1 c-acp pns31 vbds av.
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Whether that be absolutely true or no, which an Author of much curiosity in the Roman Church saies, that Inter tot millia millium, amongst so many thousand thousands of Martyrs in the Primitive Church, it cannot be said that ever one lack'd burial, (I know not whence he raises that) certainly no Martyr ever lack'd a grave in the wounds of his Saviour, no nor a tomb, a monument, a memorial in this life, in that sense wherein our Saviour speaks in the Gospel, That no man shall leave house, or Brother,
Whither that be absolutely true or no, which an Author of much curiosity in the Roman Church Says, that Inter tot millia millium, among so many thousand thousands of Martyrs in the Primitive Church, it cannot be said that ever one lacked burial, (I know not whence he raises that) Certainly no Martyr ever lacked a grave in the wounds of his Saviour, no nor a tomb, a monument, a memorial in this life, in that sense wherein our Saviour speaks in the Gospel, That no man shall leave house, or Brother,
cs d vbb av-j j cc uh-dx, r-crq dt n1 pp-f d n1 p-acp dt njp n1 vvz, cst fw-la fw-la fw-la fw-la, p-acp av d crd crd pp-f n2 p-acp dt j n1, pn31 vmbx vbi vvn cst av pi vvd n1, (pns11 vvb xx c-crq pns31 vvz d) av-j dx n1 av vvd dt n1 p-acp dt n2 pp-f po31 n1, uh-dx ccx dt n1, dt n1, dt n1 p-acp d n1, p-acp d n1 c-crq po12 n1 vvz p-acp dt n1, cst dx n1 vmb vvi n1, cc n1,
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or wife for him, but he shall receive an hundred fold in this life;
or wife for him, but he shall receive an hundred fold in this life;
cc n1 p-acp pno31, cc-acp pns31 vmb vvi dt crd n1 p-acp d n1;
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Christ does not mean he shall have a hundred houses, or a hundred wives, or a hundred Brethren;
christ does not mean he shall have a hundred houses, or a hundred wives, or a hundred Brothers;
np1 vdz xx vvi pns31 vmb vhi dt crd n2, cc dt crd n2, cc dt crd n2;
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but that that comfort which he lost in losing those things shall be multiplied to him in that proportion even in this life.
but that that Comfort which he lost in losing those things shall be multiplied to him in that proportion even in this life.
cc-acp d cst n1 r-crq pns31 vvd p-acp vvg d n2 vmb vbi vvn p-acp pno31 p-acp d n1 av p-acp d n1.
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In which words of our Saviour, as we see the dignity and reward of Martyrdome, so we see the extent and latitude, and compass of Martyrdome too;
In which words of our Saviour, as we see the dignity and reward of Martyrdom, so we see the extent and latitude, and compass of Martyrdom too;
p-acp r-crq n2 pp-f po12 n1, c-acp pns12 vvb dt n1 cc n1 pp-f n1, av pns12 vvb dt n1 cc n1, cc n1 pp-f n1 av;
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that not only loss of life, but loss of that which we love in this life;
that not only loss of life, but loss of that which we love in this life;
cst xx av-j n1 pp-f n1, cc-acp n1 pp-f d r-crq pns12 vvb p-acp d n1;
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not only the suffering of death, but the suffering of Crosses in our life, contracts the Name,
not only the suffering of death, but the suffering of Crosses in our life, contracts the Name,
xx av-j dt n-vvg pp-f n1, cc-acp dt n-vvg pp-f n2 p-acp po12 n1, vvz dt n1,
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and entitles us to the reward of Martyrdome. All Martyrdome is not a Smithfeild Martyrdome, to burn for religion.
and entitles us to the reward of Martyrdom. All Martyrdom is not a Smithfield Martyrdom, to burn for Religion.
cc vvz pno12 p-acp dt n1 pp-f n1. av-d n1 vbz xx dt np1 n1, pc-acp vvi p-acp n1.
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To suffer injuries, and upon advantages offerd, not to revenge those injuries is a Court Martyrdome.
To suffer injuries, and upon advantages offered, not to revenge those injuries is a Court Martyrdom.
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To resist outward tentations from power, and inward tentations from affections; in matter of Judicature, between party and party, is a Westminster Martyrdome.
To resist outward tentations from power, and inward tentations from affections; in matter of Judicature, between party and party, is a Westminster Martyrdom.
p-acp vvi j n2 p-acp n1, cc j n2 p-acp n2; p-acp n1 pp-f n1, p-acp n1 cc n1, vbz dt np1 n1.
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To seem no richer then they are, not to make their states better, when they make their private bargains with one another,
To seem no Richer then they Are, not to make their states better, when they make their private bargains with one Another,
p-acp vvb dx jc cs pns32 vbr, xx pc-acp vvi po32 n2 av-jc, c-crq pns32 vvb po32 j n2 p-acp crd j-jn,
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5148
and to seem so rich, as they are, and not to make their states worse, when they are call'd upon to contribute to publick services, this is an Exchange-Martyrdome.
and to seem so rich, as they Are, and not to make their states Worse, when they Are called upon to contribute to public services, this is an Exchange-Martyrdome.
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And there is a Chamber-Martyrdome, a Bosome-Martyrdome too; Habet pudicitia servata Martyrium suum, Chastity is a dayly Martyrdome;
And there is a Chamber-Martyrdome, a Bosome-Martyrdome too; Habet Chastity servata Martyrium suum, Chastity is a daily Martyrdom;
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and so all fighting of the Lords battails, all victory over the Lords Enemies, in our own bowels, all chearful bearing of Gods Crosses,
and so all fighting of the lords battles, all victory over the lords Enemies, in our own bowels, all cheerful bearing of God's Crosses,
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and all watchful crossing of our own immoderate desires is a Martyrdome acceptable to God,
and all watchful crossing of our own immoderate Desires is a Martyrdom acceptable to God,
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and a true copy of our pattern Stephen, so it be inanimated with that which was even the life and soul and price of all Stephens actions and passions, that is, fervent charity, which is the last contemplation;
and a true copy of our pattern Stephen, so it be inanimated with that which was even the life and soul and price of all Stephen's actions and passion, that is, fervent charity, which is the last contemplation;
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in which we propose him for your Example;
in which we propose him for your Exampl;
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that as he, you also may be just paymasters in discharging the debt, which you owe the world in the signification of your Names;
that as he, you also may be just paymasters in discharging the debt, which you owe the world in the signification of your Names;
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and early Disciples and appliers of your selves to Christ Jesus, and humble servants of his, without inordinate ambition of high places;
and early Disciples and apply of your selves to christ jesus, and humble Servants of his, without inordinate ambition of high places;
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and constant Martyrs, in dying every day as the Apostles speaks, and charitable intercessors, and Advocates and Mediators to God, even for your heaviest Enemies.
and constant Martyrs, in dying every day as the Apostles speaks, and charitable intercessors, and Advocates and Mediators to God, even for your Heaviest Enemies.
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We have a story in the Ecclesiastical story of Nicephorus and Sapricius, formerly great friends, and after as great Enemies:
We have a story in the Ecclesiastical story of Nicephorus and Sapricius, formerly great Friends, and After as great Enemies:
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Nicephorus relented first, and sued often for reconciliation to Sapricius, but was still refused: Nicephorus relented First, and sued often for reconciliation to Sapricius, but was still refused:
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he was refused even upon that day, when Sapricius being led out to execution, as a Martyr for the Christian religion, Nicephorus upon the way, put himself in his way,
he was refused even upon that day, when Sapricius being led out to execution, as a Martyr for the Christian Religion, Nicephorus upon the Way, put himself in his Way,
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and upon his knees beg'd a reconciliation, and obtained it not. The effect of his uncharitableness was this Sapricius, when he came to the stake recanted,
and upon his knees begged a reconciliation, and obtained it not. The Effect of his uncharitableness was this Sapricius, when he Come to the stake recanted,
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and renounced the christian religion, and lost the crown of Martyrdome, and Nicephorus who came forth upon another ocasion professed Christ,
and renounced the christian Religion, and lost the crown of Martyrdom, and Nicephorus who Come forth upon Another occasion professed christ,
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and was receiv'd to the Coronation of Martyrdome.
and was received to the Coronation of Martyrdom.
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Though I give my body to be burned and have not charity, it profiteth me nothing saies the Apostle;
Though I give my body to be burned and have not charity, it profiteth me nothing Says the Apostle;
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but if I have not charity I shall not be admitted to that Sacrifice, to give my body to be burnt.
but if I have not charity I shall not be admitted to that Sacrifice, to give my body to be burned.
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St. Augustine seems to have delighted himself with that saying (for he saies it more then once) Si Stephanus non orasset, if St. Stephen had not praid for Saul, the Church had had no Paul: and may we not justly add to that,
Saint Augustine seems to have delighted himself with that saying (for he Says it more then once) Si Stephanus non orasset, if Saint Stephen had not prayed for Saul, the Church had had no Paul: and may we not justly add to that,
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If Stephen had not praid for Saul, Heaven had had no Stephen, or Stephen had had no Heaven:
If Stephen had not prayed for Saul, Heaven had had no Stephen, or Stephen had had no Heaven:
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suffering it self is but a stubborness, and a rigid and stupid standing under an affliction;
suffering it self is but a Stubbornness, and a rigid and stupid standing under an affliction;
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it is not a humiliation, a bending under Gods hand, if it be not done in charity.
it is not a humiliation, a bending under God's hand, if it be not done in charity.
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Stephen had a pattern, and he is a pattern; Christ was his, and he is our Example;Stephen had a pattern, and he is a pattern; christ was his, and he is our Exampl;
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ut hoc dicam tibi, at te primo audivi, saies St. Augustine in Stephen's person to Christ, Lord thou taughtest me this prayer upon the cross;ut hoc dicam tibi, At te primo audivi, Says Saint Augustine in Stephen's person to christ, Lord thou taughtest me this prayer upon the cross;
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receive it now from me, as the Father receiv'd it from thee then. He prayed for his enemies as for himself;
receive it now from me, as the Father received it from thee then. He prayed for his enemies as for himself;
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and thus much more earnestly for them then for himself, that he prayed for himself standing, and kneeling for them.
and thus much more earnestly for them then for himself, that he prayed for himself standing, and kneeling for them.
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Stephen was the Plantiff, and when he comes to his Nolo prosequi, and to release, what hath the Judg to say to the Defendant.Stephen was the Plaintiff, and when he comes to his Nolo prosequi, and to release, what hath the Judge to say to the Defendant.
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If a potent adversary oppress thee to ruine, to death, if thou pass away uncharitably towards him, thou raisest an everlasting Trophee for thine enemy,
If a potent adversary oppress thee to ruin, to death, if thou pass away uncharitably towards him, thou raisest an everlasting Trophy for thine enemy,
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and prepar'st him a greater triumph then he proposed to himself;
and preparest him a greater triumph then he proposed to himself;
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he meant to triumph over thy body, and thy fortune, and thou hast provided him a triumph over thy Soul too by thy uncharitableness;
he meant to triumph over thy body, and thy fortune, and thou hast provided him a triumph over thy Soul too by thy uncharitableness;
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and he may survive to repent, and to be pardoned at Gods hands and thou who art departed in uncharitableness canst not;
and he may survive to Repent, and to be pardoned At God's hands and thou who art departed in uncharitableness Canst not;
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he shall be saved that ruind thee unjustly, and thou who wast unjustly ruind by him, shalt perish irrecoverably.
he shall be saved that ruined thee unjustly, and thou who waste unjustly ruined by him, shalt perish irrecoverably.
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And so we have done with all those peeces which constitute our first part, Sis aliquid, profess something, Hoc age, do seriously the duties of that profession,
And so we have done with all those Pieces which constitute our First part, Sis Aliquid, profess something, Hoc age, do seriously the duties of that profession,
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and then Sis aliquis, propose some good man in that profession for thine immitation; as we have proposed Stephen for general duties, falling upon all professions.
and then Sis aliquis, propose Some good man in that profession for thine imitation; as we have proposed Stephen for general duties, falling upon all professions.
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And we shall pass now to our other part, which we must all play, and play in earnest, that conclusion in which we shall but begin our everlasting state, our death, When he had said this he fell asleep.
And we shall pass now to our other part, which we must all play, and play in earnest, that conclusion in which we shall but begin our everlasting state, our death, When he had said this he fell asleep.
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Here I shall only present to you two Pictures, two pictures in little: two pictures of dying men; Here I shall only present to you two Pictures, two pictures in little: two pictures of dying men;
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and every man is like one of these, and may know himself by it;
and every man is like one of these, and may know himself by it;
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he that dies in the Bath of a peaceable, & he that dies upon the wrack of a distracted conscience.
he that die in the Bath of a peaceable, & he that die upon the wrack of a distracted conscience.
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When the devil imprints in a man, a mortuum me esse non curo, I care not though I were dead, it were but a candle blown out,
When the Devil imprints in a man, a mortuum me esse non curo, I care not though I were dead, it were but a candle blown out,
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and there were an end of all, where the Devil imprints that imagination:
and there were an end of all, where the devil imprints that imagination:
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God will imprint an Emori nolo, a loathness to die, and fearful apprehension at his transmigration:
God will imprint an Emori nolo, a loathness to die, and fearful apprehension At his transmigration:
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As God expresses the bitterness of death, in an ingemination, morte morietur, in a conduplication of deaths, he shall die, and die, die twice over;
As God Expresses the bitterness of death, in an ingemination, morte morietur, in a conduplication of death's, he shall die, and die, die twice over;
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So aegrotando aegrotabit, in sicknesse he shall be sick, twice sick, body-sick and soul-sick too, sense-sick and conscience-sick together;
So aegrotando aegrotabit, in sickness he shall be sick, twice sick, body-sick and soul-sick too, sense-sick and conscience-sick together;
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when, as the sinnes of his body have cast sicknesses and death upon his Soule,
when, as the Sins of his body have cast Sicknesses and death upon his Soul,
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so the inordinate sadnesse of his Soule, shall aggravate and actuate the sicknesse of his body.
so the inordinate sadness of his Soul, shall aggravate and actuate the sickness of his body.
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His Physitian ministers, and wonders it works not;
His physician Ministers, and wonders it works not;
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He imputes that to flegme, and ministers against that, and wonders again that it works not:
He imputes that to phlegm, and Ministers against that, and wonders again that it works not:
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He goes over all the humors, and all his Medicines, and nothing works, for there lies at his Patients heart a dampe that hinders the concurrence of all his faculties, to the intention of the Physitian,
He Goes over all the humours, and all his Medicines, and nothing works, for there lies At his Patients heart a damp that hinders the concurrence of all his faculties, to the intention of the physician,
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or the virtue of the Physick.
or the virtue of the Physic.
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Loose not, O blessed Apostle, thy question upon this Man. O Death where is thy sting? O Grave where is thy victory? for the sting of Death is in every limb of his body,
Lose not, Oh blessed Apostle, thy question upon this Man. Oh Death where is thy sting? O Grave where is thy victory? for the sting of Death is in every limb of his body,
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and his very body, is a victorious grave upon his Soule:
and his very body, is a victorious grave upon his Soul:
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And as his Carcas and his Coffin shall lie equally insensible in his grave, so his Soule, which is but a Carcas,
And as his Carcase and his Coffin shall lie equally insensible in his grave, so his Soul, which is but a Carcase,
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and his body, which is but a Coffin of that Carcas, shall be equally miserable upon his Death-bed;
and his body, which is but a Coffin of that Carcase, shall be equally miserable upon his Deathbed;
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And Satan's Commissions upon him shall not be signed by Succession, as upon Job, first against his goods,
And Satan's Commissions upon him shall not be signed by Succession, as upon Job, First against his goods,
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and then his Servants, and then his children, and then himselfe; but not at all upon his life;
and then his Servants, and then his children, and then himself; but not At all upon his life;
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but he shall apprehend all at once, Ruine upon himselfe and all his, ruine upon himselfe and all him, even upon his life;
but he shall apprehend all At once, Ruin upon himself and all his, ruin upon himself and all him, even upon his life;
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both his lives, the life of this, and the life of the next world too. Yet a drop would redeeme a shoure, and a Sigh now a Storme then:
both his lives, the life of this, and the life of the next world too. Yet a drop would Redeem a shower, and a Sighs now a Storm then:
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Yet a teare from the eye, would save the bleeding of the heart, and a word from the mouth now, a roaring,
Yet a tear from the eye, would save the bleeding of the heart, and a word from the Mouth now, a roaring,
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or (which may be worse) a silence of consternation, of stupefaction, of obduration at that last houre.
or (which may be Worse) a silence of consternation, of stupefaction, of obduration At that last hour.
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Truly, if the death of the wicked ended in Death, yet to scape that manner of death were worthy a Religious life.
Truly, if the death of the wicked ended in Death, yet to escape that manner of death were worthy a Religious life.
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To see the house fall, and yet be afraid to goe out of it; To leave an injur'd world, and meet an incensed God;
To see the house fallen, and yet be afraid to go out of it; To leave an injured world, and meet an incensed God;
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To see oppression and wrong in all thy professions, and to foresee ruine and wastefulnesse in all thy Posterity;
To see oppression and wrong in all thy professions, and to foresee ruin and wastefulness in all thy Posterity;
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and Lands gotten by one sin in the Father, molder away by another in the Sonne;
and Lands got by one since in the Father, molder away by Another in the Son;
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To see true figures of horror, and ly, and fancy worse;
To see true figures of horror, and lie, and fancy Worse;
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To begin to see thy sins but then, and finde every sin (at first sight) in the proportion of a Gyant, able to crush thee into despair;
To begin to see thy Sins but then, and find every since (At First sighed) in the proportion of a Giant, able to crush thee into despair;
pc-acp vvi pc-acp vvi po21 n2 p-acp av, cc vvi d n1 (p-acp ord n1) p-acp dt n1 pp-f dt n1, j pc-acp vvi pno21 p-acp n1;
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To see the Blood of Christ, imputed, not to thee, but to thy Sinnes; To see Christ crucified, and not crucifyed for thee, but crucified by thee;
To see the Blood of christ, imputed, not to thee, but to thy Sins; To see christ Crucified, and not Crucified for thee, but Crucified by thee;
pc-acp vvi dt n1 pp-f np1, vvn, xx p-acp pno21, cc-acp p-acp po21 n2; pc-acp vvi np1 vvd, cc xx vvn p-acp pno21, cc-acp vvd p-acp pno21;
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To heare this blood speake, not better things, then the blood of Abel, but lowder for vengeance then the blood of Abel did;
To hear this blood speak, not better things, then the blood of Abel, but Louder for vengeance then the blood of Abel did;
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This is his picture that hath been Nothing, that hath done nothing, that hath proposed no Stephen, No Law to regulate, No example to certifie his Conscience:
This is his picture that hath been Nothing, that hath done nothing, that hath proposed no Stephen, No Law to regulate, No Exampl to certify his Conscience:
d vbz po31 n1 cst vhz vbn pix, cst vhz vdn pix, cst vhz vvn dx np1, dx n1 pc-acp vvi, dx n1 pc-acp vvi po31 n1:
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But to him that hath done this, Death is but a Sleepe.
But to him that hath done this, Death is but a Sleep.
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Many have wondred at that note of Saint Chrysostom 's, That till Christ's time death was called death, plainly, literally death,
Many have wondered At that note of Saint Chrysostom is, That till Christ's time death was called death, plainly, literally death,
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but after Christ, death was called but sleepe;
but After christ, death was called but sleep;
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for, indeede, in the old-Testament before Christ, I thinke there is no one metaphor so often used,
for, indeed, in the old-Testament before christ, I think there is no one metaphor so often used,
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as Sleepe for Death, and that the Dead are said to Sleepe: Therefore wee wonder sometimes, that Saint Chrysostome should say so:
as Sleep for Death, and that the Dead Are said to Sleep: Therefore we wonder sometime, that Saint Chrysostom should say so:
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But this may be that which that holy Father intended in that Note, that they in the old-Testament, who are said to have slept in Death, are such as then, by Faith, did apprehend, and were fixed upon Christ;
But this may be that which that holy Father intended in that Note, that they in the old-Testament, who Are said to have slept in Death, Are such as then, by Faith, did apprehend, and were fixed upon christ;
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such as were all the good men of the old-Testament, and so there will not bee many instances against Saint Chrysostome 's note, That to those that die in Christ, Death is but a Sleepe;
such as were all the good men of the old-Testament, and so there will not be many instances against Saint Chrysostom is note, That to those that die in christ, Death is but a Sleep;
d c-acp vbdr d dt j n2 pp-f dt n1, cc av pc-acp vmb xx vbi d n2 p-acp n1 np1 vbz n1, cst p-acp d cst vvb p-acp np1, n1 vbz p-acp dt n1;
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to all others, Death is Death, literally Death.
to all Others, Death is Death, literally Death.
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Now of this dying Man, that dies in Christ, that dies the Death of the Righteous, that embraces Death as a Sleepe, must wee give you a Picture too.
Now of this dying Man, that die in christ, that die the Death of the Righteous, that embraces Death as a Sleep, must we give you a Picture too.
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These is not a minute left to do it; not a minutes sand;
These is not a minute left to do it; not a minutes sand;
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Is there a minutes patience? Bee pleased to remember that those Pictures which are deliver'd in a minute, from a print upon a paper, had many dayes, weeks, Moneths time for the graving of those Pictures in the Copper;
Is there a minutes patience? Bee pleased to Remember that those Pictures which Are Delivered in a minute, from a print upon a paper, had many days, weeks, Months time for the graving of those Pictures in the Copper;
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So this Picture of that dying Man, that dies in Christ, that dies the death of the Righteous, that embraces Death as a Sleepe, was graving all his life;
So this Picture of that dying Man, that die in christ, that die the death of the Righteous, that embraces Death as a Sleep, was graving all his life;
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All his publique actions were the lights, and all his private the shadowes of this Picture.
All his public actions were the lights, and all his private the shadows of this Picture.
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And when this Picture comes to the Presse, this Man to the streights and agonies of Death,
And when this Picture comes to the Press, this Man to the straights and agonies of Death,
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thus he lies, thus he looks, this he is. His understanding and his will is all one faculty;
thus he lies, thus he looks, this he is. His understanding and his will is all one faculty;
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He understands Gods purpose upon him, and he would not have God's purpose turned any other way;
He understands God's purpose upon him, and he would not have God's purpose turned any other Way;
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hee sees God will dissolve him, and he would faine be dissolved, to be with Christ;
he sees God will dissolve him, and he would feign be dissolved, to be with christ;
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His understanding and his will is all one faculty; His memory and his fore-sight ate fixt, and concentred upon one object, upon goodnesse;
His understanding and his will is all one faculty; His memory and his foresight ate fixed, and concentred upon one Object, upon Goodness;
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Hee remembers that hee hath proceeded in the sinceritie of a good Conscience in all the wayes of his calling,
He remembers that he hath proceeded in the sincerity of a good Conscience in all the ways of his calling,
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and he foresees that his good name shall have the Testimony, and his Posterity the support of the good men of this world;
and he foresees that his good name shall have the Testimony, and his Posterity the support of the good men of this world;
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His sicknesse shall be but a fomentation to supple and open his Body for the issuing of his Soule;
His sickness shall be but a fomentation to supple and open his Body for the issuing of his Soul;
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and his Soule shall goe forth, not as one that gave over his house, but as one that travelled to see and learne better Architecture,
and his Soul shall go forth, not as one that gave over his house, but as one that traveled to see and Learn better Architecture,
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and meant to returne and re-edifie that house, according to those better Rules:
and meant to return and re-edify that house, according to those better Rules:
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And as those thoughts which possesse us most awake, meete us againe when we are asleepe;
And as those thoughts which possess us most awake, meet us again when we Are asleep;
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So his holy-thoughts, having been alwaies conversant upon the directing of his family, the education of his Children, the discharge of his place, the safety of the State, the happinesse of the King all his life;
So his holy-thoughts, having been always conversant upon the directing of his family, the education of his Children, the discharge of his place, the safety of the State, the happiness of the King all his life;
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when he is faln a sleepe in Death, all his Dreames in that blessed Sleepe, all his devotions in heaven shall be upon the same Subjects,
when he is fallen a sleep in Death, all his Dreams in that blessed Sleep, all his devotions in heaven shall be upon the same Subject's,
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and he shal solicite him that sits upon the Throne, & the Lamb, God for Christ Jesus sake, to blesse all these with his particular blessings:
and he shall solicit him that sits upon the Throne, & the Lamb, God for christ jesus sake, to bless all these with his particular blessings:
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for, so God giveth his beloved sleep, so as that they enjoy the next world and assist this.
for, so God gives his Beloved sleep, so as that they enjoy the next world and assist this.
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So then, the Death of the Righteous is a sleepe; first, as it delivers them to a present rest.
So then, the Death of the Righteous is a sleep; First, as it delivers them to a present rest.
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Now men sleepe not well fasting;
Now men sleep not well fasting;
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Nor does a fasting Conscience, a Conscience that is not nourish'd with a Testimony of having done well, come to this Sleepe;
Nor does a fasting Conscience, a Conscience that is not nourished with a Testimony of having done well, come to this Sleep;
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but dulcis somnus operanti, The sleepe of a labouring man is sweete. To him that laboureth in his calling, even this sleepe of Death is welcome. but dulcis somnus operanti, The sleep of a labouring man is sweet. To him that Laboureth in his calling, even this sleep of Death is welcome.
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When thou lyest downe thou shalt not be afraid, saith Salomon; when thy Physician sayes, Sir, you must keepe your bed, thou shalt not be afraid of that sick-bed; When thou liest down thou shalt not be afraid, Says Solomon; when thy physician Says, Sir, you must keep your Bed, thou shalt not be afraid of that sickbed;
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And then it followes, And thy sleepe shall be sweet unto thee; Thy sicknesse welcome, and thy death too;
And then it follows, And thy sleep shall be sweet unto thee; Thy sickness welcome, and thy death too;
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for, in those two David seems to involve all, I will both lay me downe in Peace, and sleep;
for, in those two David seems to involve all, I will both lay me down in Peace, and sleep;
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imbrace patiently my death-bed and Death it selfe. So then this death is a sleepe, as it delivers us to a present Rest;
embrace patiently my deathbed and Death it self. So then this death is a sleep, as it delivers us to a present Rest;
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And then, lastly, it is so also as it promises a future waiting in a glorious Resurrection. And then, lastly, it is so also as it promises a future waiting in a glorious Resurrection.
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To the wicked it is far from both:
To the wicked it is Far from both:
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Of them God sayes, I will make them drunke, and they shall sleepe a perpetuall sleepe and not awake;
Of them God Says, I will make them drunk, and they shall sleep a perpetual sleep and not awake;
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They shall have no part in the Second Resurrection. But for them rhat have slept in Christ,
They shall have no part in the Second Resurrection. But for them rhat have slept in christ,
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as Christ sayd of Lazarus, Lazarus Sleepeth, but I goe that I may wake him out of sleep, he shall say to his father;
as christ said of Lazarus, Lazarus Sleepeth, but I go that I may wake him out of sleep, he shall say to his father;
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Let me goe that I may wake them who have slept so long in expectation of my coming:
Let me go that I may wake them who have slept so long in expectation of my coming:
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And Those that sleep in Jesus Christ (saith the Apostle) will God bring with him; And Those that sleep in jesus christ (Says the Apostle) will God bring with him;
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not only fetch them out of the dust when he comes, but bring them with him, that is, declare that they have beene in his hands ever since they departed out of this world.
not only fetch them out of the dust when he comes, but bring them with him, that is, declare that they have been in his hands ever since they departed out of this world.
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They shall awake as Jacob did, and say as Jacob said, Surely the Lord is in this place, and this is no other but the house of God,
They shall awake as Jacob did, and say as Jacob said, Surely the Lord is in this place, and this is no other but the house of God,
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and the gate of heaven, And into that gate they shall enter, and in that house they shall dwell, where there shall be no Cloud nor Sun, no darkenesse nor dazling,and the gate of heaven, And into that gate they shall enter, and in that house they shall dwell, where there shall be no Cloud nor Sun, no darkness nor dazzling,
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but one equall light, no noyse nor silence, but one equall musick, no fears nor hopes,
but one equal Light, no noise nor silence, but one equal music, no fears nor hope's,
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but one equal possession, no foes nor friends, but and equall communion and Identity, no ends nor beginnings; but one equall eternity.
but one equal possession, no foes nor Friends, but and equal communion and Identity, no ends nor beginnings; but one equal eternity.
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Keepe us Lord so awake in the duties of our Callings, that we may thus sleepe in thy Peace,
Keep us Lord so awake in the duties of our Callings, that we may thus sleep in thy Peace,
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and wake in thy glory, and change that infallibility which thou affordest us here, to an Actuall and undeterminable possession of that Kingdome which thy Sonne our Saviour Christ Jesus hath purchased for us, with the in-estimable price of his incorruptible Blood. Amen.
and wake in thy glory, and change that infallibility which thou affordest us Here, to an Actual and undeterminable possession of that Kingdom which thy Son our Saviour christ jesus hath purchased for us, with the inestimable price of his incorruptible Blood. Amen.
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A SERMON Preached at White-hall. February 22. 1629. SERMON XVI. Matth. 6.21. For where your Treasure is, there will your heart be also. I Have seen minute glasses; glasses so short liv'd: A SERMON Preached At Whitehall. february 22. 1629. SERMON XVI. Matthew 6.21. For where your Treasure is, there will your heart be also. I Have seen minute glasses; glasses so short lived:
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if I were to preach upon this text to such a glass, it were enough for half the Sermon;
if I were to preach upon this text to such a glass, it were enough for half the Sermon;
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enough to show the worldly man his Treasure, and the object of his heart, (For where your Treasure is, there will your heart be also) to call his eye to that minute glass,
enough to show the worldly man his Treasure, and the Object of his heart, (For where your Treasure is, there will your heart be also) to call his eye to that minute glass,
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5268
and to tell him there flows, there flies your treasure and your heart with it; but if I had a secular glass, a glass that would run an age;
and to tell him there flows, there flies your treasure and your heart with it; but if I had a secular glass, a glass that would run an age;
cc pc-acp vvi pno31 a-acp vvz, a-acp vvz po22 n1 cc po22 n1 p-acp pn31; cc-acp cs pns11 vhd dt j n1, dt n1 cst vmd vvi dt n1;
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if the two Hemesphears of the world were composed in the form of such a glass,
if the two Hemesphears of the world were composed in the from of such a glass,
cs dt crd n2 pp-f dt n1 vbdr vvn p-acp dt n1 pp-f d dt n1,
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and all the world calcin'd and burnt to ashes, and all the ashes and sands,
and all the world calcined and burned to Ashes, and all the Ashes and sands,
cc d dt n1 vvn cc vvn p-acp n2, cc d dt n2 cc n2,
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and atoms of the world put into that glass, it would not be enough to tell the godly man who this treasure and the object of his heart is, a Parot or a Stare, docil a birds,
and atoms of the world put into that glass, it would not be enough to tell the godly man who this treasure and the Object of his heart is, a Parot or a Stare, docil a Birds,
cc n2 pp-f dt n1 vvd p-acp d n1, pn31 vmd xx vbi av-d pc-acp vvi dt j n1 r-crq d n1 cc dt n1 pp-f po31 n1 vbz, dt np1 cc dt n1, n1 dt n2,
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and of pregnant imitation, will sooner be brought to relate to us the wisedome of a Council table,
and of pregnant imitation, will sooner be brought to relate to us the Wisdom of a Council table,
cc pp-f j n1, vmb av-c vbi vvn pc-acp vvi p-acp pno12 dt n1 pp-f dt n1 n1,
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then any Ambrose or any Chrisostome, men that have gold and hony in their Names, shall tell us what the sweetness, what the treasure of heaven is,
then any Ambrose or any Chrysostom, men that have gold and honey in their Names, shall tell us what the sweetness, what the treasure of heaven is,
cs d np1 cc d np1, n2 cst vhb n1 cc n1 p-acp po32 n2, vmb vvi pno12 r-crq dt n1, r-crq dt n1 pp-f n1 vbz,
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and what that mans peace that hath set his heart upon that treasure.
and what that men peace that hath Set his heart upon that treasure.
cc r-crq cst ng1 n1 cst vhz vvn po31 n1 p-acp d n1.
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As nature hath given us certain Elements, and all bodies are composed of them, and art hath given us a certain Alphabet of letters,
As nature hath given us certain Elements, and all bodies Are composed of them, and art hath given us a certain Alphabet of letters,
p-acp n1 vhz vvn pno12 j n2, cc d n2 vbr vvn pp-f pno32, cc n1 vhz vvn pno12 dt j n1 pp-f n2,
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and all words are composed of them, so our blessed Saviour in these three Chapters of this Gospel hath given us a Sermon of texts, of which all our Sermons may be composed, all the Articles of our Religion, all the Canons of our Church, all the injunctions of our Princes, all the Homilies of our Fathers, all the body of Divinity is in these three Chapters, in this one Sermon in the mount;
and all words Are composed of them, so our blessed Saviour in these three Chapters of this Gospel hath given us a Sermon of texts, of which all our Sermons may be composed, all the Articles of our Religion, all the Canonas of our Church, all the injunctions of our Princes, all the Homilies of our Father's, all the body of Divinity is in these three Chapters, in this one Sermon in the mount;
cc d n2 vbr vvn pp-f pno32, av po12 j-vvn n1 p-acp d crd n2 pp-f d n1 vhz vvn pno12 dt n1 pp-f n2, pp-f r-crq d po12 n2 vmb vbi vvn, d dt n2 pp-f po12 n1, d dt n2 pp-f po12 n1, d dt n2 pp-f po12 n2, d dt n2 pp-f po12 n2, d dt n1 pp-f n1 vbz p-acp d crd n2, p-acp d crd n1 p-acp dt n1;
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where, as the Preacher concludes his Sermon with exhortations to practise, (whosoever heareth these sayings of mine and does them,) so he fortifies his Sermon with his own practise (which is a blessed and powerful method,) for as soon as he came out of the pulpit, as soon as he came down from the mount, he cured the first Leper he saw,
where, as the Preacher concludes his Sermon with exhortations to practise, (whosoever hears these sayings of mine and does them,) so he fortifies his Sermon with his own practice (which is a blessed and powerful method,) for as soon as he Come out of the pulpit, as soon as he Come down from the mount, he cured the First Leper he saw,
c-crq, c-acp dt n1 vvz po31 n1 p-acp n2 pc-acp vvi, (r-crq vvz d n2-vvg pp-f png11 cc vdz pno32,) av pns31 vvz po31 n1 p-acp po31 d n1 (r-crq vbz dt j-vvn cc j n1,) p-acp c-acp av c-acp pns31 vvd av pp-f dt n1, c-acp av c-acp pns31 vvd a-acp p-acp dt n1, pns31 vvd dt ord n1 pns31 vvd,
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and that without all vain glory, for he forbad him to tell any man of it.
and that without all vain glory, for he forbade him to tell any man of it.
cc cst p-acp d j n1, c-acp pns31 vvd pno31 pc-acp vvi d n1 pp-f pn31.
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Of this noble body of Divinity one fair limb is in this text; where your treasure is there will your heart be also.
Of this noble body of Divinity one fair limb is in this text; where your treasure is there will your heart be also.
pp-f d j n1 pp-f n1 crd j n1 vbz p-acp d n1; c-crq po22 n1 vbz a-acp vmb po22 n1 vbb av.
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Imediately before our blessed Saviour had forbidden us the laying up of treasure in this world, upon this reason, that here moths and rust corrupt, and theeves break in and steal, there the reason is,
Immediately before our blessed Saviour had forbidden us the laying up of treasure in this world, upon this reason, that Here moths and rust corrupt, and thieves break in and steal, there the reason is,
av-j p-acp po12 j-vvn n1 vhd vvn pno12 dt n-vvg a-acp pp-f n1 p-acp d n1, p-acp d n1, cst av n2 cc n1 j, cc n2 vvb p-acp cc vvi, a-acp dt n1 vbz,
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because the money may be lost;
Because the money may be lost;
c-acp dt n1 vmb vbi vvn;
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but here in our text it is, because the man may be lost, for where your treasure is, there will your heart be also;
but Here in our text it is, Because the man may be lost, for where your treasure is, there will your heart be also;
cc-acp av p-acp po12 n1 pn31 vbz, c-acp dt n1 vmb vbi vvn, p-acp c-crq po22 n1 vbz, pc-acp vmb po22 n1 vbb av;
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so that this is equivalent to that, what profit to gain the whole world and lose a mans own soul.
so that this is equivalent to that, what profit to gain the Whole world and loose a men own soul.
av cst d vbz j p-acp d, r-crq n1 pc-acp vvi dt j-jn n1 cc vvi dt ng1 d n1.
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Our text therefore stands as that proverbial, that Hieroglifical letter Pithagoras his (y) that hath first a stalk, a stem to fix it self,
Our text Therefore Stands as that proverbial, that Hieroglifical Letter Pythagoras his (y) that hath First a stalk, a stem to fix it self,
po12 n1 av vvz p-acp d n1, cst j n1 np1 po31 (n1) cst vhz ord dt n1, dt n1 pc-acp vvi pn31 n1,
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and then spreads into two beams.
and then spreads into two beams.
cc av vvz p-acp crd n2.
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The stem, the stalk of this letter, this (y) is in the first word of the text, that particle of argumentation,
The stem, the stalk of this Letter, this (y) is in the First word of the text, that particle of argumentation,
dt n1, dt n1 pp-f d n1, d (n1) vbz p-acp dt ord n1 pp-f dt n1, cst n1 pp-f n1,
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for take heed where you place your treasure; for it concernes you much where your heart be placed;
for take heed where you place your treasure; for it concerns you much where your heart be placed;
p-acp vvi n1 c-crq pn22 vvb po22 n1; p-acp pn31 vvz pn22 d c-crq po22 n1 vbi vvn;
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and where your treasure is, there your heart will be also;
and where your treasure is, there your heart will be also;
cc c-crq po22 n1 vbz, a-acp po22 n1 vmb vbi av;
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and then opens this Symbolical, this Catechistical letter, this (y) into two hornes, two beams, two branches: One broader,
and then Opens this Symbolical, this Catechistical Letter, this (y) into two horns, two beams, two branches: One Broader,
cc av vvz d j, d j n1, d (n1) p-acp crd n2, crd n2, crd n2: crd jc,
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but on the left hand denoting the treasures of this world;
but on the left hand denoting the treasures of this world;
cc-acp p-acp dt j n1 vvg dt n2 pp-f d n1;
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the other narrower, but on the right hand, treasure laid up for the world co come, be sure ye turn the right way, for where your treasure is, there will your heart be also;
the other narrower, but on the right hand, treasure laid up for the world counterfeit come, be sure you turn the right Way, for where your treasure is, there will your heart be also;
dt n-jn jc, cc-acp p-acp dt j-jn n1, n1 vvn a-acp p-acp dt n1 n1 vvb, vbb j pn22 vvb dt j-jn n1, p-acp c-crq po22 n1 vbz, pc-acp vmb po22 n1 vbb av;
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First we bind our selves to the stake, to the stalk, to the staffe, the stem of this Simbolical letter,
First we bind our selves to the stake, to the stalk, to the staff, the stem of this Simbolical Letter,
ord pns12 vvb po12 n2 p-acp dt n1, p-acp dt n1, p-acp dt n1, dt n1 pp-f d j n1,
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& consider in it, that firmness & fixation of the heart which God requires; God requires no unatural thing at mans hand;
& Consider in it, that firmness & fixation of the heart which God requires; God requires no unnatural thing At men hand;
cc vvi p-acp pn31, cst n1 cc n1 pp-f dt n1 r-crq np1 vvz; np1 vvz dx j n1 p-acp ng1 n1;
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whatsoever God requires of man, man may find imprinted in his own nature, written in his own heart.
whatsoever God requires of man, man may find imprinted in his own nature, written in his own heart.
r-crq np1 vvz pp-f n1, n1 vmb vvi vvn p-acp po31 d n1, vvn p-acp po31 d n1.
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This firmness then, this fixation of the heart is natural to man;
This firmness then, this fixation of the heart is natural to man;
d n1 av, d n1 pp-f dt n1 vbz j p-acp n1;
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every man does set his heart upon something, and Christ in this place does not so much call upon him that he would do so, set his heart upon something,
every man does Set his heart upon something, and christ in this place does not so much call upon him that he would do so, Set his heart upon something,
d n1 vdz vvi po31 n1 p-acp pi, cc np1 p-acp d n1 vdz xx av av-d vvi p-acp pno31 cst pns31 vmd vdi av, vvd po31 n1 p-acp pi,
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as to be sure he set it upon the right object;
as to be sure he Set it upon the right Object;
c-acp pc-acp vbi j pns31 vvd pn31 p-acp dt j-jn n1;
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and yet truly even this first work to recollect our selves, to recapitulate our selves, to assemble and muster our selves,
and yet truly even this First work to recollect our selves, to recapitulate our selves, to assemble and muster our selves,
cc av av-j av d ord n1 pc-acp vvi po12 n2, pc-acp vvi po12 n2, pc-acp vvi cc vvi po12 n2,
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and to bend our hearts intirely and intensly, directly, earnestly, emphatically, energetically upon something, is by reason of the various fluctuation of our corrupt nature,
and to bend our hearts entirely and intensely, directly, earnestly, emphatically, energetically upon something, is by reason of the various fluctuation of our corrupt nature,
cc pc-acp vvi po12 n2 av-j cc av-j, av-j, av-j, av-j, av-j p-acp pi, vbz p-acp n1 pp-f dt j n1 pp-f po12 j n1,
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and the infinite multiplicity of objects, such a work as man needs to be called upon and excited to do it;
and the infinite Multiplicity of objects, such a work as man needs to be called upon and excited to do it;
cc dt j n1 pp-f n2, d dt n1 p-acp n1 vvz pc-acp vbi vvn p-acp cc vvd pc-acp vdi pn31;
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therefore is there no words in the Scripture so often added to the heart, as that of Intireness, Toto corde, omni corde, pleno corde, do this withal thy heart, with a whole heart, with a full heart;
Therefore is there no words in the Scripture so often added to the heart, as that of Entireness, Toto cord, omni cord, Pleno cord, do this withal thy heart, with a Whole heart, with a full heart;
av vbz pc-acp dx n2 p-acp dt n1 av av vvn p-acp dt n1, c-acp d pp-f n1, fw-la n1, fw-la n1, fw-la n1, vdb d av po21 n1, p-acp dt j-jn n1, p-acp dt j n1;
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for whatsoever is indivisible, is immoveable; a Point, because it cannot be denied, cannot be moved;
for whatsoever is indivisible, is immoveable; a Point, Because it cannot be denied, cannot be moved;
p-acp r-crq vbz j, vbz j; dt n1, c-acp pn31 vmbx vbi vvn, vmbx vbi vvn;
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the Center, the Poles, God himself, because he is indivisible is therfore immoveable;
the Centre, the Poles, God himself, Because he is indivisible is Therefore immoveable;
dt n1, dt n2, np1 px31, c-acp pns31 vbz j vbz av j;
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and when the heart of man is knit up in such an intirenes upon one object,
and when the heart of man is knit up in such an intirenes upon one Object,
cc c-crq dt n1 pp-f n1 vbz vvn a-acp p-acp d dt n1 p-acp crd n1,
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as that it does not flatter nor subdivide it self, then, and then only is it fixed.
as that it does not flatter nor subdivide it self, then, and then only is it fixed.
c-acp cst pn31 vdz xx vvi ccx vvi pn31 n1, av, cc av av-j vbz pn31 vvn.
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And thats the happiness in which David fixes himself;
And thats the happiness in which David fixes himself;
cc d|vbz dt n1 p-acp r-crq np1 vvz px31;
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not in his Cor paratim, my heart is preparad O God, my heart is prepared, (for so it may be prepared even by God himself,
not in his Cor paratim, my heart is preparad Oh God, my heart is prepared, (for so it may be prepared even by God himself,
xx p-acp po31 np1 av, po11 n1 vbz j uh np1, po11 n1 vbz vvn, (c-acp av pn31 vmb vbi vvn av p-acp np1 px31,
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and yet scattered and subdivided by us) But in his Cor fixum; My heart is fixed O God my heart is fixed, awake my glory, awake my Psaltery and Harp, I my self will awake early, and praise thee O Lord among the people:
and yet scattered and subdivided by us) But in his Cor fixum; My heart is fixed Oh God my heart is fixed, awake my glory, awake my Psaltery and Harp, I my self will awake early, and praise thee Oh Lord among the people:
cc av vvn cc vvn p-acp pno12) cc-acp p-acp po31 fw-la fw-la; po11 n1 vbz vvn uh np1 po11 n1 vbz vvn, vvb po11 n1, vvb po11 n1 cc n1, pns11 po11 n1 vmb vvi av-j, cc vvb pno21 uh n1 p-acp dt n1:
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A triumph that David returned to more then once, for he repeats the same words, with the same pathetical earnestness again;
A triumph that David returned to more then once, for he repeats the same words, with the same pathetical earnestness again;
dt n1 cst np1 vvn p-acp dc cs a-acp, c-acp pns31 vvz dt d n2, p-acp dt d j n1 av;
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so that his glory, his victory, his triumph, his peace, his acquiescence, his al-sufficiency in himself, consisted in this, that his heart was fixed;
so that his glory, his victory, his triumph, his peace, his acquiescence, his All-sufficiency in himself, consisted in this, that his heart was fixed;
av cst po31 n1, po31 n1, po31 n1, po31 n1, po31 n1, po31 n1 p-acp px31, vvn p-acp d, cst po31 n1 vbds vvn;
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for this fixation of the heart argued and testified an intireness in it;
for this fixation of the heart argued and testified an entireness in it;
p-acp d n1 pp-f dt n1 vvn cc vvd dt n1 p-acp pn31;
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when God saies, sili da mihi Cor, my Son give me thy heart, God means the whole man;
when God Says, sili da mihi Cor, my Son give me thy heart, God means the Whole man;
c-crq np1 vvz, fw-la fw-la fw-la fw-la, po11 n1 vvb pno11 po21 n1, np1 vvz dt j-jn n1;
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though the Apostle saith, The eye is not the man, nor the ear is not the man; though the Apostle Says, The eye is not the man, nor the ear is not the man;
cs dt n1 vvz, dt n1 vbz xx dt n1, ccx dt n1 vbz xx dt n1;
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he does not say the heart is not the man; the heart is the man; the heart is all.
he does not say the heart is not the man; the heart is the man; the heart is all.
pns31 vdz xx vvi dt n1 vbz xx dt n1; dt n1 vbz dt n1; dt n1 vbz d.
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And as Moses was not satisfied with that Commission that Pharaoh offered him, that all the men might go to offer Sacrifice;
And as Moses was not satisfied with that Commission that Pharaoh offered him, that all the men might go to offer Sacrifice;
cc p-acp np1 vbds xx vvn p-acp d n1 cst np1 vvd pno31, cst d dt n2 vmd vvi pc-acp vvi n1;
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but Moses would have all their young and all their old, all their Sons and all their Daughters, all their flocks and all their heards, he would have all;
but Moses would have all their young and all their old, all their Sons and all their Daughters, all their flocks and all their heards, he would have all;
cc-acp np1 vmd vhi d po32 j cc d po32 j, d po32 n2 cc d po32 n2, d po32 n2 cc d po32 n2, pns31 vmd vhi d;
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so when God saies, Fili da mihi cor, my Son give me thy heart, God will not be satisfied with the eye,
so when God Says, Fili da mihi cor, my Son give me thy heart, God will not be satisfied with the eye,
av c-crq np1 vvz, zz fw-la fw-la fw-la, po11 n1 vvb pno11 po21 n1, np1 vmb xx vbi vvn p-acp dt n1,
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if I contemplate him in his works, (for thats but the godliness of the natural man) nor satisfied with the ear, with hearing many Sermons; (for thats but a new invention, a new way of making beads,
if I contemplate him in his works, (for thats but the godliness of the natural man) nor satisfied with the ear, with hearing many Sermons; (for thats but a new invention, a new Way of making beads,
cs pns11 vvi pno31 p-acp po31 n2, (c-acp d|vbz p-acp dt n1 pp-f dt j n1) ccx vvn p-acp dt n1, p-acp vvg d n2; (c-acp d|vbz p-acp dt j n1, dt j n1 pp-f vvg n2,
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as if the Papist think all done if he have said so many Aves, I think all done,
as if the Papist think all done if he have said so many Aves, I think all done,
c-acp cs dt njp vvi d vdi cs pns31 vhb vvn av d fw-la, pns11 vvb d vdn,
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If I have heard so many Sermons) But God requires the heart, the whole man, all the faculties of that man;
If I have herd so many Sermons) But God requires the heart, the Whole man, all the faculties of that man;
cs pns11 vhb vvn av d n2) cc-acp np1 vvz dt n1, dt j-jn n1, d dt n2 pp-f d n1;
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for only that that is entire, and indivisible is immoveable;
for only that that is entire, and indivisible is immoveable;
c-acp av-j d cst vbz j, cc j vbz j;
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and that that God cals for and we seek for, in this stem of Pithagoras his Symbolical letter, is this immoveableness, this fixation of the heart;
and that that God calls for and we seek for, in this stem of Pythagoras his Symbolical Letter, is this immoveableness, this fixation of the heart;
cc d cst np1 vvz p-acp cc pns12 vvb p-acp, p-acp d n1 pp-f np1 po31 j n1, vbz d n1, d n1 pp-f dt n1;
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and yet even against this, though it be natural, there are many impediments; we shall reduce them to a few; to three;
and yet even against this, though it be natural, there Are many impediments; we shall reduce them to a few; to three;
cc av av p-acp d, cs pn31 vbb j, pc-acp vbr d n2; pns12 vmb vvi pno32 p-acp dt d; p-acp crd;
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these three, First, there is Cor nullum, a meer heartlesness, no heart at all, incogitancy, inconsideration;
these three, First, there is Cor nullum, a mere heartlessness, no heart At all, incogitancy, inconsideration;
d crd, ord, pc-acp vbz fw-la fw-la, dt j n1, dx n1 p-acp d, n1, n1;
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and then there is, Cor & cor, Cor duplex, a double heart, a doubtful, a distracted heart, which is not incogitancy,
and then there is, Cor & cor, Cor duplex, a double heart, a doubtful, a distracted heart, which is not incogitancy,
cc av pc-acp vbz, np1 cc fw-la, fw-la fw-la, dt j-jn n1, dt j, dt j-vvn n1, r-crq vbz xx n1,
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nor inconsideration, but purplexity and irresolution; and lastly Cor vagum, a wandring, a wayfaring, a weary heart, which is neither, inconsideration, nor irresolution, but inconstancy;
nor inconsideration, but purplexity and irresolution; and lastly Cor vagum, a wandering, a wayfaring, a weary heart, which is neither, inconsideration, nor irresolution, but inconstancy;
ccx n1, cc-acp n1 cc n1; cc ord fw-la fw-la, dt j-vvg, dt vvg, dt j n1, r-crq vbz d, n1, ccx n1, cc-acp n1;
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and this is a trinity against our unity, three enemies to that fixation and intireness of the heart, which God loves;
and this is a trinity against our unity, three enemies to that fixation and entireness of the heart, which God loves;
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inconsideration when we do not debate, irresolution when we do not determine, inconstancy when we do not persevere;
inconsideration when we do not debate, irresolution when we do not determine, inconstancy when we do not persevere;
n1 c-crq pns12 vdb xx vvi, n1 c-crq pns12 vdb xx vvi, n1 c-crq pns12 vdb xx vvi;
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and upon each of these, be pleased to stop your devotion a few minuts. This first is, Cor nullum, no heart at all, incogitancy, thoughtlesness.
and upon each of these, be pleased to stop your devotion a few minutes. This First is, Cor nullum, no heart At all, incogitancy, Thoughtlessness.
cc p-acp d pp-f d, vbb vvn pc-acp vvi po22 n1 dt d n2. d ord vbz, fw-la fw-la, dx n1 p-acp d, n1, n1.
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An idle body is a disease in a state; an idle soul is a monster in a man;
an idle body is a disease in a state; an idle soul is a monster in a man;
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That body that will not work must not eat, but starve; That body that will not work must not eat, but starve;
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that soul that does not think nor consider, cannot be said to Actuate (which is the proper operation of the Soul) but to Evaporate;
that soul that does not think nor Consider, cannot be said to Actuate (which is the proper operation of the Soul) but to Evaporate;
cst n1 cst vdz xx vvi ccx vvi, vmbx vbi vvn pc-acp vvi (r-crq vbz dt j n1 pp-f dt n1) cc-acp pc-acp vvb;
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not to work in the body, but to breath and smoak through the body.
not to work in the body, but to breath and smoke through the body.
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We have seen estates of private men wasted by inconsideration, as well as by riot, and a soul may perish by a thoughtlesness,
We have seen estates of private men wasted by inconsideration, as well as by riot, and a soul may perish by a Thoughtlessness,
pns12 vhb vvn n2 pp-f j n2 vvn p-acp n1, c-acp av c-acp p-acp n1, cc dt n1 vmb vvi p-acp dt n1,
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as well as by ill thoughts; God takes it as ill to be slighted as to be injur'd;
as well as by ill thoughts; God Takes it as ill to be slighted as to be injured;
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and God is as much slighted, in Corde nullo in our thoughtlesness and inconsideration, as he is opposed and provoked in Corde maligno in a rebellious heart:
and God is as much slighted, in Cord nullo in our Thoughtlessness and inconsideration, as he is opposed and provoked in Cord maligno in a rebellious heart:
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There is a good nullification of the heart, a good bringing of the heart to nothing,
There is a good nullification of the heart, a good bringing of the heart to nothing,
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for the fire of Gods spirit may take hold of me, and (as the Disciples that went with Christ to Emaus, were affected) my heart may burn within me,
for the fire of God's Spirit may take hold of me, and (as the Disciples that went with christ to Emaus, were affected) my heart may burn within me,
c-acp dt n1 pp-f npg1 n1 vmb vvi n1 pp-f pno11, cc (c-acp dt n2 cst vvd p-acp np1 p-acp np1, vbdr vvn) po11 n1 vmb vvi p-acp pno11,
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when the Scriptures are opened, that is, when Gods Judgments are denounced against my sin;
when the Scriptures Are opened, that is, when God's Judgments Are denounced against my since;
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and this heat may overcome my former frigidity and coldness, and overcome my succeeding tepidity and lukewarmness,
and this heat may overcome my former frigidity and coldness, and overcome my succeeding tepidity and lukewarmness,
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and may bring my heart to a mollification, to a tenderness, as Job found it, The Almighty hath troubled me, and made my heart soft;
and may bring my heart to a mollification, to a tenderness, as Job found it, The Almighty hath troubled me, and made my heart soft;
cc vmb vvi po11 n1 p-acp dt n1, p-acp dt n1, c-acp n1 vvd pn31, dt j-jn vhz vvn pno11, cc vvd po11 n1 j;
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for there are hearts of clay as well as hearts of wax; hearts whom these fires of God, his corrections, harden:
for there Are hearts of clay as well as hearts of wax; hearts whom these fires of God, his corrections, harden:
p-acp a-acp vbr n2 pp-f n1 c-acp av c-acp n2 pp-f n1; n2 r-crq d n2 pp-f np1, po31 n2, vvb:
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but if these fires of his, these denuntiations of his Judgments, have overcome first my coldness,
but if these fires of his, these denunciations of his Judgments, have overcome First my coldness,
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and then my lukewarmness, and made my heart soft for better impressions, the work is well advanced,
and then my lukewarmness, and made my heart soft for better impressions, the work is well advanced,
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but it is not all done; for mettle may be soft and yet not fusil; iron may be red hot, and yet not apt to run into an other mold.
but it is not all done; for mettle may be soft and yet not fusil; iron may be read hight, and yet not apt to run into an other mould.
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Therefore there is a liquefaction, a melting, a powering out of the heart, such as Rahab speaks of Joshuahs spies:
Therefore there is a liquefaction, a melting, a Pouring out of the heart, such as Rahab speaks of Joshuahs spies:
av a-acp vbz dt n1, dt j-vvg, dt vvg av pp-f dt n1, d c-acp np1 vvz pp-f npg1 vvz:
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as soon as we heard how miraculously God had proceeded in your behalf, in drying up Jurdan, all our hearts melted within us, as soon as we herd how miraculously God had proceeded in your behalf, in drying up Jurdan, all our hearts melted within us,
c-acp av c-acp pns12 vvd c-crq av-j np1 vhd vvn p-acp po22 n1, p-acp vvg a-acp np1, d po12 n2 vvn p-acp pno12,
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and no man had any spirit left in him;
and no man had any Spirit left in him;
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and when upon the consideration of Gods miraculous Judgments or mercies, I come to such a melting and pouring out of my heart, that there be no spirit that is, none of my one spirit left in me,
and when upon the consideration of God's miraculous Judgments or Mercies, I come to such a melting and pouring out of my heart, that there be no Spirit that is, none of my one Spirit left in me,
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when I have so exhausted, so evacuated my self, that is;
when I have so exhausted, so evacuated my self, that is;
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all confidence in my self, that I come into the hands of my God as pliably as ductily,
all confidence in my self, that I come into the hands of my God as pliably as ductily,
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as that first clod of earth of which he made me in Adam, was in his hands, in which clod of earth, there was a kind of reluctation against Gods purpose;
as that First clod of earth of which he made me in Adam, was in his hands, in which clod of earth, there was a kind of reluctation against God's purpose;
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this is a blessed nullification of the heart.
this is a blessed nullification of the heart.
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When I said to my self as the Apostle professed of himself, I am nothing, and then say to God, Lord though I be nothing,
When I said to my self as the Apostle professed of himself, I am nothing, and then say to God, Lord though I be nothing,
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yet behold I present thee, as much as thou hadst to make the whole world of;
yet behold I present thee, as much as thou Hadst to make the Whole world of;
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O thou that madst the whole world of nothing, make me, that am nothing in my own eyes, a new creature in Christ Jesus;
Oh thou that Madest the Whole world of nothing, make me, that am nothing in my own eyes, a new creature in christ jesus;
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this is a blessed nullification, a glorious annihillation of the heart.
this is a blessed nullification, a glorious annihillation of the heart.
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So is there also a blessed nullification thereof in the contrition of the heart, in the sense of my sins;
So is there also a blessed nullification thereof in the contrition of the heart, in the sense of my Sins;
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when as a sharp wind may have worn out a marble Statue, or a continual spout worne out a marble Pavement;
when as a sharp wind may have worn out a Marble Statue, or a continual spout worn out a Marble Pavement;
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so my holy tears made holy in his blood, that gives them a tincture, and my holy sighs made holy in that spirit that breaths them in me, have worn out my marble heart, that is, the marbleness of my heart,
so my holy tears made holy in his blood, that gives them a tincture, and my holy sighs made holy in that Spirit that breathes them in me, have worn out my Marble heart, that is, the marbleness of my heart,
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and emptied the room of that former heart, and so given God a vacuity, a new place to create a new heart in:
and emptied the room of that former heart, and so given God a vacuity, a new place to create a new heart in:
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but when God hath thus created a new heart, that is, re-enabled me, by his ordinance to some holy function,
but when God hath thus created a new heart, that is, re-enabled me, by his Ordinance to Some holy function,
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then to put this heart to nothing, to think nothing, to consider nothing, not to know our age,
then to put this heart to nothing, to think nothing, to Consider nothing, not to know our age,
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but by the Church-book, and not by any action done in the course of our lives,
but by the Church book, and not by any actium done in the course of our lives,
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for our God, for our Prince, for our Country, for our Neighbour, for our selves, (our selves are our Souls,) not to know the seasons of the year but by the fruits;
for our God, for our Prince, for our Country, for our Neighbour, for our selves, (our selves Are our Souls,) not to know the seasons of the year but by the fruits;
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which we eat, and not by observation of the publick and national blessings which he hath successively given us;
which we eat, and not by observation of the public and national blessings which he hath successively given us;
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not to know religion but by the conveniency and the preferments to he had in this, or in the other side;
not to know Religion but by the conveniency and the preferments to he had in this, or in the other side;
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to sit here and not to know if we be ask'd upon a surprize, whether it were a prayer or a Sermon,
to fit Here and not to know if we be asked upon a surprise, whither it were a prayer or a Sermon,
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or an Antheme that we heard last, this is such a nullification of the heart, such an annihillation, such an exinanition thereof as reflects upon God himself;
or an Anthem that we herd last, this is such a nullification of the heart, such an annihillation, such an exinanition thereof as reflects upon God himself;
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for Respuit datorem, qui datum deserit, he that makes no use of a benefit, despises the benefactor, and therefore a rod for his back, Qui indiget corde that is, without a heart, without consideration what he should do, nay what he does;
for Respuit datorem, qui datum deserit, he that makes no use of a benefit, despises the benefactor, and Therefore a rod for his back, Qui indiget cord that is, without a heart, without consideration what he should do, nay what he does;
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for this is the first enemy of this firmness and fixation of the heart, without which we have no treasure;
for this is the First enemy of this firmness and fixation of the heart, without which we have no treasure;
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and we have done with that, Cor nullum, and pass to the second, Cor & cor, Cor duplex, the double, the divided, the distracted heart, which is not inconsideration but irresolution.
and we have done with that, Cor nullum, and pass to the second, Cor & cor, Cor duplex, the double, the divided, the distracted heart, which is not inconsideration but irresolution.
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This irresolution, this perplexity is intended in that comination from God, The Lord shall give them a trembling heart;
This irresolution, this perplexity is intended in that Combination from God, The Lord shall give them a trembling heart;
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this is not that Cor nullum, that melted heart in which there was no spirit left in them, this is not that Cor nullum, that melted heart in which there was no Spirit left in them,
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as in Joshuahs time, but Cor pavidum, a heart that should not know where to settle,
as in Joshuahs time, but Cor pavidum, a heart that should not know where to settle,
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nor what to wish, but as it follows there, in the morning he shall say, would God it were evening,
nor what to wish, but as it follows there, in the morning he shall say, would God it were evening,
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and in the evening would God it were morning; and this is that which Salomon may have intended in his prayer:
and in the evening would God it were morning; and this is that which Solomon may have intended in his prayer:
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Give thy servant an understanding heart; Cor docile; So St. Hierome reads it, a heart able to conceive counsel; Give thy servant an understanding heart; Cor docile; So Saint Jerome reads it, a heart able to conceive counsel;
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for thats a good disposition, but it is not all;
for thats a good disposition, but it is not all;
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for the original is, lcb. shemeany, that is, Cor audiens, a heart willing to hearken to counsel;
for the original is, lcb. shemeany, that is, Cor Audiens, a heart willing to harken to counsel;
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but all that is, not all that is asked: Solomon askes there a heart to discern between good and evil;
but all that is, not all that is asked: Solomon asks there a heart to discern between good and evil;
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so that it is a prayer for the spirit of discretion, of conclusion, of resolution;
so that it is a prayer for the Spirit of discretion, of conclusion, of resolution;
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that God would give him a heart willing to receive counsel, and a heart capable to conceive and digest counsel,
that God would give him a heart willing to receive counsel, and a heart capable to conceive and digest counsel,
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and a heart able to discern between counsel and counsel, and to resolve, conclude, determine.
and a heart able to discern between counsel and counsel, and to resolve, conclude, determine.
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It were a strange ambitious patience in any man, to be content to be rack'd every day in hope to be an inch or two taller at last;
It were a strange ambitious patience in any man, to be content to be racked every day in hope to be an inch or two Taller At last;
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so is it for me to think to be a dram or two wiser, by harkning to all jealousies and doubts,
so is it for me to think to be a dram or two Wiser, by Harkening to all jealousies and doubts,
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and distractions and perplexities that arise in my bosome, or in my family, which is the rack and torture of the soul:
and distractions and perplexities that arise in my bosom, or in my family, which is the rack and torture of the soul:
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A spirit of contradiction may be of use in the greatest Councellers, because thereby matter may be brought into further debatement;
A Spirit of contradiction may be of use in the greatest Councillors, Because thereby matter may be brought into further debatement;
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but a spirit of contradiction in mine own bosome, to be able to conclude nothing, resolve nothing, determine nothing, not in my religion, not in my manners, but occasionally and upon emergencies;
but a Spirit of contradiction in mine own bosom, to be able to conclude nothing, resolve nothing, determine nothing, not in my Religion, not in my manners, but occasionally and upon emergencies;
cc-acp dt n1 pp-f n1 p-acp po11 d n1, pc-acp vbi j pc-acp vvi pix, vvb pix, vvb pix, xx p-acp po11 n1, xx p-acp po11 n2, cc-acp av-j cc p-acp n2;
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this is a sickly complexion of the Soul, a dangerous impotency, and a shrewd and ill presaging Crisis. If Josuah had suspended his assent of serving the Lord, till all his neighbours and their families, all the Kings and Kingdomes about him had declared theirs the same way,
this is a sickly complexion of the Soul, a dangerous impotency, and a shrewd and ill presaging Crisis. If Joshua had suspended his assent of serving the Lord, till all his neighbours and their families, all the Kings and Kingdoms about him had declared theirs the same Way,
d vbz dt j n1 pp-f dt n1, dt j n1, cc dt j cc av-jn vvg n1. cs np1 vhd vvn po31 n1 pp-f vvg dt n1, c-acp d po31 n2 cc po32 n2, d dt n2 cc n2 p-acp pno31 vhd vvn png32 dt d n1,
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when would Josuah have come to that protestation, I and my house will serve the Lord? If Esther had forborn to presse for an audience to the King, in the behalf and for the life of her Nation, till nothing could have been said against it,
when would Joshua have come to that protestation, I and my house will serve the Lord? If Esther had forborn to press for an audience to the King, in the behalf and for the life of her nation, till nothing could have been said against it,
q-crq vmd np1 vhb vvn p-acp d n1, sy cc po11 n1 vmb vvi dt n1? cs np1 vhd vvn pc-acp vvi p-acp dt n1 p-acp dt n1, p-acp dt n1 cc p-acp dt n1 pp-f po31 n1, c-acp pix vmd vhi vbn vvn p-acp pn31,
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when would Esther have come to that protestation, I will goe, and if I perish, I perish? If one Milstone fell from the North-pole,
when would Esther have come to that protestation, I will go, and if I perish, I perish? If one Millstone fell from the North pole,
q-crq vmd np1 vhb vvn p-acp d n1, pns11 vmb vvi, cc cs pns11 vvb, pns11 vvb? cs crd n1 vvd p-acp dt n1,
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5393
and another from the South, they would meet, and they would rest in the Center; nature would con-center them;
and Another from the South, they would meet, and they would rest in the Centre; nature would concenter them;
cc j-jn p-acp dt n1, pns32 vmd vvi, cc pns32 vmd vvi p-acp dt n1; n1 vmd n1 pno32;
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5394
not to be able to con-center those doubts which arise in my self, in a resolution at last,
not to be able to concenter those doubts which arise in my self, in a resolution At last,
xx pc-acp vbi j p-acp n1 d n2 r-crq vvb p-acp po11 n1, p-acp dt n1 p-acp ord,
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5395
whether in morall or in religious actions, is rather a vertiginous giddiness, than a wise circumspection or wariness:
whither in moral or in religious actions, is rather a vertiginous giddiness, than a wise circumspection or wariness:
cs p-acp j cc p-acp j n2, vbz av-c dt j n1, cs dt j n1 cc n1:
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5396
when God prepared great Armies it is expressed alwayes so, Tanquam unus vir, Israel went out as one man;
when God prepared great Armies it is expressed always so, Tanquam Unus vir, Israel went out as one man;
c-crq np1 vvd j n2 pn31 vbz vvn av av, fw-la fw-la fw-la, np1 vvd av p-acp crd n1;
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when God established his beloved David to be King, it is expressed so, Uno corde, He sent them out with one heart to make David King; when God established his Beloved David to be King, it is expressed so, Uno cord, He sent them out with one heart to make David King;
c-crq np1 vvd po31 j-vvn np1 pc-acp vbi n1, pn31 vbz vvn av, np1 n1, pns31 vvd pno32 av p-acp crd n1 pc-acp vvi np1 n1;
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when God accelerated the propagation of his Church it is expressed so, Una anima, The multitude of them that believed were of one heart and one soul;
when God accelerated the propagation of his Church it is expressed so, Una anima, The multitude of them that believed were of one heart and one soul;
c-crq np1 vvn dt n1 pp-f po31 n1 pn31 vbz vvn av, fw-la fw-la, dt n1 pp-f pno32 d vvn vbdr pp-f crd n1 cc crd n1;
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5399
Since God makes Nations, and Armies, and Churches one heart, let not us make one heart two in our selves, a divided, a distracted, a perplexed, an irresolved heart; Since God makes nations, and Armies, and Churches one heart, let not us make one heart two in our selves, a divided, a distracted, a perplexed, an irresolved heart;
p-acp np1 vvz n2, cc n2, cc n2 crd n1, vvb xx pno12 vvi crd n1 crd p-acp po12 n2, dt j-vvn, dt j-vvn, dt j-vvn, dt j n1;
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but in all cases let us be able to say to our selves, this we should doe.
but in all cases let us be able to say to our selves, this we should do.
cc-acp p-acp d n2 vvb pno12 vbi j pc-acp vvi p-acp po12 n2, d pns12 vmd vdi.
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5401
God asks the heart, a single heart, an intire heart, for whilst it is so, God may have some hope of it;
God asks the heart, a single heart, an entire heart, for while it is so, God may have Some hope of it;
np1 vvz dt n1, dt j n1, dt j n1, c-acp cs pn31 vbz av, np1 vmb vhi d n1 pp-f pn31;
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5402
but when it is a heart, and a heart, a heart for God and a heart for Mammon;
but when it is a heart, and a heart, a heart for God and a heart for Mammon;
cc-acp c-crq pn31 vbz dt n1, cc dt n1, dt n1 p-acp np1 cc dt n1 p-acp np1;
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5403
howsoever it may seem to be even; the odds will seem to be on Mammons side against God, because he presents possessions, and God but reversions;
howsoever it may seem to be even; the odds will seem to be on Mammons side against God, Because he presents possessions, and God but reversions;
c-acp pn31 vmb vvi pc-acp vbi av; dt n2 vmb vvi pc-acp vbi p-acp npg1 n1 p-acp np1, c-acp pns31 vvz n2, cc np1 p-acp n2;
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he the present and possessory things of this world, God but the future and speratory things of the next:
he the present and possessory things of this world, God but the future and speratory things of the next:
pns31 dt j cc j-jn n2 pp-f d n1, np1 p-acp dt j-jn cc n1 n2 pp-f dt ord:
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5405
so then the Cornullum, no heart, thoughtlesness, incogitancy, inconsideration, and the Cor duplex, the perplexed,
so then the Cornullum, no heart, Thoughtlessness, incogitancy, inconsideration, and the Cor duplex, the perplexed,
av cs dt fw-la, dx n1, n1, n1, n1, cc dt fw-la fw-la, dt j-vvn,
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5406
and irresolv'd and inconclusive heart, do equally oppose this firmness and fixation of the heart which God loves,
and irresolved and inconclusive heart, do equally oppose this firmness and fixation of the heart which God loves,
cc j cc j n1, vdb av-j vvi d n1 cc n1 pp-f dt n1 r-crq np1 vvz,
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5407
& which we consider in this stem & stalk of Pithagoras his Symbolical letter;
& which we Consider in this stem & stalk of Pythagoras his Symbolical Letter;
cc r-crq pns12 vvb p-acp d n1 cc n1 pp-f np1 po31 j n1;
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5408
and so doth that which we proposed for the third, the Cor vagum, the wandring the way faring, the inconstant heart.
and so does that which we proposed for the third, the Cor vagum, the wandering the Way faring, the inconstant heart.
cc av vdz d r-crq pns12 vvd p-acp dt ord, dt fw-la fw-la, dt j-vvg dt n1 vvg, dt j n1.
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5409
Many times in our private actions, and in the cribration and sifting of our Consciences (for thas's the Sphere I move in,
Many times in our private actions, and in the cribration and sifting of our Consciences (for thas's the Sphere I move in,
d n2 p-acp po12 j n2, cc p-acp dt n1 cc vvg pp-f po12 n2 (p-acp ng1 dt n1 pns11 vvb p-acp,
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and no higher) we doe overcome the first difficulty, in consideration, wee consider seriously; And somtimes the second irresolution we resolve confidently, But never the Third, In constancy;
and no higher) we do overcome the First difficulty, in consideration, we Consider seriously; And sometimes the second irresolution we resolve confidently, But never the Third, In constancy;
cc dx jc) pns12 vdb vvi dt ord n1, p-acp n1, pns12 vvb av-j; cc av dt ord n1 pns12 vvb av-j, cc-acp av-x dt ord, p-acp n1;
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if so far as to bring holy resolutions into actions, yet never so far as to bring holy actions into Habits.
if so Far as to bring holy resolutions into actions, yet never so Far as to bring holy actions into Habits.
cs av av-j c-acp pc-acp vvi j n2 p-acp n2, av av-x av av-j c-acp pc-acp vvi j n2 p-acp n2.
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That word which we read Deceitfull (The heart is deceitfull above all things, who can know it?) is in the Originall Gnacob; and that is not only fraudulentum, but versipelle, deceitfull, That word which we read Deceitful (The heart is deceitful above all things, who can know it?) is in the Original Jacob; and that is not only fraudulentum, but versipelle, deceitful,
cst n1 r-crq pns12 vvb j (dt n1 vbz j p-acp d n2, r-crq vmb vvi pn31?) vbz p-acp dt j-jn np1; cc d vbz xx av-j fw-la, p-acp fw-fr, j,
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because it varies it selfe into divers forms;
Because it Varies it self into diverse forms;
c-acp pn31 vvz pn31 n1 p-acp j n2;
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5414
so that it does not only deceive others (others finde not our heart the same towards them to day, that it was yesterday) but it deceives our selves, we know not what,
so that it does not only deceive Others (Others find not our heart the same towards them to day, that it was yesterday) but it deceives our selves, we know not what,
av cst pn31 vdz xx av-j vvi n2-jn (ng2-jn vvb xx po12 n1 dt d p-acp pno32 p-acp n1, cst pn31 vbds av-an) cc-acp pn31 vvz po12 n2, pns12 vvb xx r-crq,
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5415
nor where our heart will be hereafter. Upon those words of Esai Redite praevaricatores ad Cor;
nor where our heart will be hereafter. Upon those words of Isaiah Go back praevaricatores ad Cor;
ccx c-crq po12 n1 vmb vbi av. p-acp d n2 pp-f np1 n1 n2 fw-la fw-la;
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5416
Return O sinner to thy heart, Longe eos mittit, sayes Saint Gregory, God knowes whether that sinner is sent (that is) sent to his own heart; Return Oh sinner to thy heart, Long eos Sends, Says Saint Gregory, God knows whither that sinner is sent (that is) sent to his own heart;
vvb uh n1 p-acp po21 n1, av-j fw-la fw-la, vvz n1 np1, np1 vvz cs d n1 vbz vvd (cst vbz) vvd p-acp po31 d n1;
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for where is thy heart? Thou maist remember where it was yesterday; at such an office; at such a Chamber;
for where is thy heart? Thou Mayest Remember where it was yesterday; At such an office; At such a Chamber;
c-acp q-crq vbz po21 n1? pns21 vm2 vvi c-crq pn31 vbds av-an; p-acp d dt n1; p-acp d dt n1;
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but yesterdaies affections are chang'd to day, as to daies will be to morrow, They have despised my Judgements, so God complains in Ezechiel; that is, They are not mov'd with my punishments, they call all: naturall accidents; And then it followeth;
but yesterdays affections Are changed to day, as to days will be to morrow, They have despised my Judgments, so God complains in Ezechiel; that is, They Are not moved with my punishments, they call all: natural accidents; And then it follows;
cc-acp ng1-an n2 vbr vvn p-acp n1, c-acp p-acp n2 vmb vbi p-acp n1, pns32 vhb vvn po11 n2, av np1 vvz p-acp np1; cst vbz, pns32 vbr xx vvn p-acp po11 n2, pns32 vvb d: j n2; cc av pn31 vvz;
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They have polluted my Sabaths, they are come to a more faint, and dilute, and indifferent way in their Religion; now what hath occasioned this neglecting of God's Judgements,They have polluted my Sabaths, they Are come to a more faint, and dilute, and indifferent Way in their Religion; now what hath occasioned this neglecting of God's Judgments,
pns32 vhb vvn po11 n2, pns32 vbr vvn p-acp dt av-dc j, cc j, cc j n1 p-acp po32 n1; av r-crq vhz vvn d vvg pp-f npg1 n2,
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and this diluteness and indifferency in the wayes of Religion? That that followes there; Their hearts went after their Idols:
and this diluteness and indifferency in the ways of Religion? That that follows there; Their hearts went After their Idols:
cc d n1 cc n1 p-acp dt n2 pp-f n1? cst cst vvz a-acp; po32 n2 vvd p-acp po32 n2:
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Went? Whether? every whither; for, Quot vitia tot recentes Deos; so many habituall sinnes; so many Idols;
Went? Whither? every whither; for, Quot Vices tot recentes Gods; so many habitual Sins; so many Idols;
vvd? cs? d q-crq; p-acp, fw-la fw-la fw-la fw-la fw-la; av d j n2; av d n2;
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5422
and so every man hath some Idoll, some such sinne; and then that Idoll sends him to a further Idoll; that sinne to another;
and so every man hath Some Idol, Some such sin; and then that Idol sends him to a further Idol; that sin to Another;
cc av d n1 vhz d n1, d d n1; cc cs d n1 vvz pno31 p-acp dt jc n1; d n1 p-acp j-jn;
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5423
for every sinne needs the assistance and countenance of another sinne, for disguise and palliation. We are not constant in our sinnes, much lesse in our more holy purposes;
for every sin needs the assistance and countenance of Another sin, for disguise and palliation. We Are not constant in our Sins, much less in our more holy Purposes;
p-acp d n1 vvz dt n1 cc n1 pp-f j-jn n1, p-acp n1 cc n1. pns12 vbr xx j p-acp po12 n2, av-d av-dc p-acp po12 av-dc j n2;
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we complain (and justly) of the Church of Rome, that she would not have us receive in utraque in both kinds;
we complain (and justly) of the Church of Rome, that she would not have us receive in Utraque in both Kinds;
pns12 vvb (cc av-j) pp-f dt n1 pp-f np1, cst pns31 vmd xx vhi pno12 vvi p-acp fw-fr p-acp d n2;
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5425
but alas, who amongst us doth receive in utraque so, as that when he receives bread & wine, he receives with a tru sorrow for former,
but alas, who among us does receive in Utraque so, as that when he receives bred & wine, he receives with a true sorrow for former,
cc-acp uh, r-crq p-acp pno12 vdz vvi p-acp fw-fr av, c-acp cst c-crq pns31 vvz n1 cc n1, pns31 vvz p-acp dt j n1 p-acp j,
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& a tru resolution against future sins;
& a true resolution against future Sins;
cc dt j n1 p-acp j-jn n2;
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Except the Lord of heaven create new hearts in us, of our selves we have (Cor nullum) no heart;
Except the Lord of heaven create new hearts in us, of our selves we have (Cor nullum) no heart;
c-acp dt n1 pp-f n1 vvb j n2 p-acp pno12, pp-f po12 n2 pns12 vhb (fw-la fw-la) dx n1;
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5428
all vanishes into incogitancies except, the Lord of heaven can center our affections, of our selves we have Cor & Cor, a cloven, a divided heart, a heart of irresolution;
all Vanishes into incogitancies except, the Lord of heaven can centre our affections, of our selves we have Cor & Cor, a cloven, a divided heart, a heart of irresolution;
d vvz p-acp n2 vvi, dt n1 pp-f n1 vmb n1 po12 n2, pp-f po12 n2 pns12 vhb np1 cc fw-la, dt j-vvn, dt j-vvn n1, dt n1 pp-f n1;
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5429
except the Lord of heaven fix our Resolutions, of our selves we have Cor vagum, a various, a wandring heart, all smoaks into inconstancy;
except the Lord of heaven fix our Resolutions, of our selves we have Cor vagum, a various, a wandering heart, all smokes into inconstancy;
c-acp dt n1 pp-f n1 vvb po12 n2, pp-f po12 n2 pns12 vhb fw-la fw-la, dt j, dt j-vvg n1, d n2 p-acp n1;
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5430
and all these three are enemies to that firmness and fixation of the heart, which God loves and wee seeke after;
and all these three Are enemies to that firmness and fixation of the heart, which God loves and we seek After;
cc d d crd vbr n2 p-acp d n1 cc n1 pp-f dt n1, r-crq np1 vvz cc pns12 vvb p-acp;
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5431
but yet, how variously soever the heart doth wander, and how little a while soever it stay upon one object;
but yet, how variously soever the heart does wander, and how little a while soever it stay upon one Object;
cc-acp av, c-crq av-j av dt n1 vdz vvi, cc c-crq j dt n1 av pn31 vvb p-acp crd n1;
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5432
yet, that that thy heart doth stay upon, Christ (in this place) calls thy Treasure;
yet, that that thy heart does stay upon, christ (in this place) calls thy Treasure;
av, cst d po21 n1 vdz vvi p-acp, np1 (p-acp d n1) vvz po21 n1;
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5433
for the words admit well that inversion, Where your Treasure is there will your heart be also, implies this, where your heart is, that is your Treasure:
for the words admit well that inversion, Where your Treasure is there will your heart be also, Implies this, where your heart is, that is your Treasure:
p-acp dt n2 vvb av d n1, c-crq po22 n1 vbz a-acp vmb po22 n1 vbb av, vvz d, c-crq po22 n1 vbz, cst vbz po22 n1:
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5434
And so we passe from this Stem and Stalke of Pythagoras his Symbolicall letter, the firmness and fixation of the heart, to the hornes and beames thereof;And so we pass from this Stem and Stalk of Pythagoras his Symbolical Letter, the firmness and fixation of the heart, to the horns and beams thereof;
cc av pns12 vvb p-acp d vvb cc vvb pp-f np1 po31 j n1, dt n1 cc n1 pp-f dt n1, p-acp dt n2 cc n2 av;
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5435
a broader (but on the left hand) and in that, the corruptible Treasures of this world,
a Broader (but on the left hand) and in that, the corruptible Treasures of this world,
dt jc (cc-acp p-acp dt j n1) cc p-acp d, dt j n2 pp-f d n1,
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5436
and a narrower (but on the right hand) and in that the everlasting Treasures of the next.
and a narrower (but on the right hand) and in that the everlasting Treasures of the next.
cc dt jc (cc-acp p-acp dt j-jn n1) cc p-acp d dt j n2 pp-f dt ord.
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5437
On both sides, that that you fix your heart upon is your Treasure; for, where your heart is, there is your Treasure also. Literally, primarily, radically;
On both sides, that that you fix your heart upon is your Treasure; for, where your heart is, there is your Treasure also. Literally, primarily, radically;
p-acp d n2, d cst pn22 vvb po22 n1 a-acp vbz po22 n1; p-acp, c-crq po22 n1 vbz, pc-acp vbz po22 n1 av. av-j, av-j, av-j;
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5438
Thesaurus, treasure is no more, but Depositum in Crastinum, provision for to morrow; Thesaurus, treasure is no more, but Depositum in Tomorrow, provision for to morrow;
np1, n1 vbz av-dx av-dc, p-acp fw-la p-acp np1, n1 p-acp p-acp n1;
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5439
to show how little a proportion a regulated minde and a contented heart may make a Treasure:
to show how little a proportion a regulated mind and a contented heart may make a Treasure:
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5440
but we have enlarged the signification of these words, Provision and to Morrow; for, provision must signifie all that can any way be compassed;
but we have enlarged the signification of these words, Provision and to Morrow; for, provision must signify all that can any Way be compassed;
cc-acp pns12 vhb vvn dt n1 pp-f d n2, n1 cc p-acp n1; p-acp, n1 vmb vvi d cst vmb d n1 vbi vvn;
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5441
and to morrow must signifie as long as there shall be a to morrow, till Time shall be no more:
and to morrow must signify as long as there shall be a to morrow, till Time shall be no more:
cc p-acp n1 vmb vvi a-acp av-j c-acp pc-acp vmb vbi dt p-acp n1, c-acp n1 vmb vbi dx av-dc:
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5442
but waiving these infinite extensions and perpetuities, is there any thing of that nature as (taking the word Treasure in the narrowest signification to be but provision for to morrow ) we are sure shall last till to morrow? Sits any man here in an assurance that he shall be the same to morrow that he is now:
but waving these infinite extensions and perpetuities, is there any thing of that nature as (taking the word Treasure in the narrowest signification to be but provision for to morrow) we Are sure shall last till to morrow? Sits any man Here in an assurance that he shall be the same to morrow that he is now:
cc-acp vvg d j n2 cc n2, vbz pc-acp d n1 pp-f d n1 c-acp (vvg dt n1 n1 p-acp dt js n1 pc-acp vbi p-acp n1 p-acp p-acp n1) pns12 vbr j vmb vvi p-acp p-acp n1? vvz d n1 av p-acp dt n1 cst pns31 vmb vbi dt d p-acp n1 cst pns31 vbz av:
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5443
you have your Honors, your Offices, your Possessions, perchance under Seal, a Seal of Wax;
you have your Honours, your Offices, your Possessions, perchance under Seal, a Seal of Wax;
pn22 vhb po22 n2, po22 n2, po22 n2, av p-acp n1, dt n1 pp-f n1;
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5444
Wax that hath a tenacity, an adhering, a cleaving nature to shew the royall constancy of his heart that gives them;
Wax that hath a tenacity, an adhering, a cleaving nature to show the royal constancy of his heart that gives them;
vvb cst vhz dt n1, dt j-vvg, dt vvg n1 pc-acp vvi dt j n1 pp-f po31 n1 cst vvz pno32;
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and would have them continue with you and stick to you:
and would have them continue with you and stick to you:
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but then, Wax, if it be heat hath a melting, a fluid, a running nature to;
but then, Wax, if it be heat hath a melting, a fluid, a running nature to;
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so have these Honors, and Offices, and Possessions to them that grow too hot, too confident in them or too imperious by them;
so have these Honours, and Offices, and Possessions to them that grow too hight, too confident in them or too imperious by them;
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for these Honors, and Offices, and Possessions you have a Seal, a fair and just evidence of assurance;
for these Honours, and Offices, and Possessions you have a Seal, a fair and just evidence of assurance;
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but have they any Seal upon you? any assurance of you till to morrow? Did our blessed Saviour give day or any hope of a to morrow to that man to whom he said, Fool this night they fetch away thy soul? or is there any of us that can say, Christ said not that to him?
but have they any Seal upon you? any assurance of you till to morrow? Did our blessed Saviour give day or any hope of a to morrow to that man to whom he said, Fool this night they fetch away thy soul? or is there any of us that can say, christ said not that to him?
cc-acp vhb pns32 d vvi p-acp pn22? d n1 pp-f pn22 c-acp p-acp n1? vdd po12 j-vvn n1 vvb n1 cc d n1 pp-f dt p-acp n1 p-acp d n1 p-acp ro-crq pns31 vvd, n1 d n1 pns32 vvb av po21 n1? cc vbz pc-acp d pp-f pno12 cst vmb vvi, np1 vvd xx d p-acp pno31?
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But yet a Treasure every man hath, An evil man out of the evil treasure of his heart bringeth forth that which is evill, sayes our Saviour, every man hath some sin upon which his heart is set,
But yet a Treasure every man hath, an evil man out of the evil treasure of his heart brings forth that which is evil, Says our Saviour, every man hath Some since upon which his heart is Set,
p-acp av dt n1 d n1 vhz, dt j-jn n1 av pp-f dt j-jn n1 pp-f po31 n1 vvz av cst r-crq vbz j-jn, vvz po12 n1, d n1 vhz d n1 p-acp r-crq po31 n1 vbz vvn,
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and where your heart is, there is your treasure also:
and where your heart is, there is your treasure also:
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The Treasures of wickednesse profit nothing, sayes Job: 'tis true, but yet treasures of wickedness there are:The Treasures of wickedness profit nothing, Says Job: it's true, but yet treasures of wickedness there Are:
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Are there not yet Treasures of wickedness in the house of the wicked? consider the force of that word, yet, yet, though you have the power of a vigilant Prince executed by just Magistrates, yet, though you have the piety of a religious Prince seconded by the assiduity of a laborious Clergy, yet, though you have many helps which your Fathers did, are there not yet Treasures of wickedness in the house of the wicked? Consider the force of that word, yet, yet, though you have the power of a vigilant Prince executed by just Magistrates, yet, though you have the piety of a religious Prince seconded by the assiduity of a laborious Clergy, yet, though you have many helps which your Father's did,
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and your neighbors doe want, and have (by Gods grace) some fruits of those many helps;
and your neighbours do want, and have (by God's grace) Some fruits of those many helps;
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yet, for all this, Are there not yet Treasures of wickedness in the house of the wicked? No, Are there not scant measures which are an abomination to God, sayes the Prophet there;yet, for all this, are there not yet Treasures of wickedness in the house of the wicked? No, are there not scant measures which Are an abomination to God, Says the Prophet there;
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which are not only false measures of merchantdize, but false measures of men;
which Are not only false measures of merchantdize, but false measures of men;
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for, when God sayes that he intends all this, Is there not yet supplantation in Court and misre-presentations of men? When Salomon who understood subordination of places, which flowed from him as well as the highest, which himself possest, sayes,
for, when God Says that he intends all this, Is there not yet supplantation in Court and misre-presentations of men? When Solomon who understood subordination of places, which flowed from him as well as the highest, which himself possessed, Says,
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and sayes experimentally for his own, and prophetically for future times, If a Ruler (a man in great place) hearken to lies, all his servants are wicked, Are there not yet misrepresentations of men in Courts? Is there not yet oppression in the Countrey;
and Says experimentally for his own, and prophetically for future times, If a Ruler (a man in great place) harken to lies, all his Servants Are wicked, are there not yet misrepresentations of men in Courts? Is there not yet oppression in the Country;
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a starving of men and pampering of dogs, A swallowing of the needy, a buying of the poor for a pair of shoes, a starving of men and pampering of Dogs, A swallowing of the needy, a buying of the poor for a pair of shoes,
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and a selling to the hungry refuse corn? Is there not yet oppression in the Country? Is there not yet extortion in Westminster? A justifying of the wicked for a reward, and a selling to the hungry refuse corn? Is there not yet oppression in the Country? Is there not yet extortion in Westminster? A justifying of the wicked for a reward,
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and a taking away of the righteousness of the righteous from him? Is there not yet extortion in Westminster? Is there not yet Collusion and Circumvention in the City? would they not seem richer than they are when they deal in private bargains with one another,
and a taking away of the righteousness of the righteous from him? Is there not yet extortion in Westminster? Is there not yet Collusion and Circumvention in the city? would they not seem Richer than they Are when they deal in private bargains with one Another,
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and would they not seem poorer than they are, when they are called to contribute for the Publique? have they not encreased their riches by Trade,
and would they not seem Poorer than they Are, when they Are called to contribute for the Public? have they not increased their riches by Trade,
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and lifted up their hearts upon the encrease of their riches? have they not slackned their Trade,
and lifted up their hearts upon the increase of their riches? have they not slackened their Trade,
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and lyen down upon clothes laid to pledge, and ennobled themselves by an ignoble and lazie way of gain? Is there not yet collusion and circumvention in the City? Is there not yet Hypocrisie in the Church? In all parts thereof;
and lyen down upon clothes laid to pledge, and ennobled themselves by an ignoble and lazy Way of gain? Is there not yet collusion and circumvention in the city? Is there not yet Hypocrisy in the Church? In all parts thereof;
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half-preachings and half-hearings, hearings and preachings without practise? have we not national sins of our own,
half-preachings and half-hearings, hearings and preachings without practice? have we not national Sins of our own,
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and yet exercise the nature of Islanders in importing the sins of foraign parts? And though we better no foragin commodity,
and yet exercise the nature of Islanders in importing the Sins of foreign parts? And though we better no foragin commodity,
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nor manufactures that we bring in, we improve the sins of other Nations:
nor manufactures that we bring in, we improve the Sins of other nations:
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And as a weaker grape growing upon the Rhene contracts a stronger nature in the Canaries, so doe the sins of other Nations transplanted amongst us.
And as a Weaker grape growing upon the Rhene contracts a Stronger nature in the Canaries, so do the Sins of other nations transplanted among us.
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Have we not secular sins, sins of our own age, our own time, and yet sin by precedent of former,
Have we not secular Sins, Sins of our own age, our own time, and yet sin by precedent of former,
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as well as create precedents for future? and not only Silver and gold, but vessels of iron and brasse were brought into the Treasury of the Lord, not only the glorious sins of high places and nationall sins,
as well as create precedents for future? and not only Silver and gold, but vessels of iron and brass were brought into the Treasury of the Lord, not only the glorious Sins of high places and national Sins,
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and secular sins, but the wretchedest begger in the street contributes to this Treasure, the Treasure of sin,
and secular Sins, but the wretchedest beggar in the street contributes to this Treasure, the Treasure of since,
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and to this mischievous use, to encrease this Treasure.
and to this mischievous use, to increase this Treasure.
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The Treasure of sin is a subsidieman, he begs in Jesus name, and for Gods sake,
The Treasure of since is a subsidieman, he begs in jesus name, and for God's sake,
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5474
and in the same name curses him that does not give: he counterfeits a lameness, or he loves his lameness and would not be cur'd;
and in the same name curses him that does not give: he counterfeits a lameness, or he loves his lameness and would not be cured;
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for his lameness is his stock, it is his demean, it is (as they call their occupations in the City) his mystery:
for his lameness is his stock, it is his demean, it is (as they call their occupations in the city) his mystery:
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Are there not yet Treasures of wickedness in the house of the wicked? when even they who have no houses, are there not yet Treasures of wickedness in the house of the wicked? when even they who have no houses,
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but lie in the streets have these Treasures? There are, and then as the nature of treasure is, to multiply;
but lie in the streets have these Treasures? There Are, and then as the nature of treasure is, to multiply;
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so does this treasure, this treasure of sin, it produces another treasure, Thesaurizamus iram, We treasure up unto our selves wrath against the day of wrath.
so does this treasure, this treasure of since, it produces Another treasure, Thesaurizamus iram, We treasure up unto our selves wrath against the day of wrath.
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For it is of the sins of the people that God speaks, when he saies; For it is of the Sins of the people that God speaks, when he Says;
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Is not this laid up in store with me, and sealed up amongst my treasures? He treasures up the sins of the disobedient;Is not this laid up in store with me, and sealed up among my treasures? He treasures up the Sins of the disobedient;
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but where? In the treasury of his Judgments.
but where? In the treasury of his Judgments.
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And then that treasury he opens against us in this world, his treasure of snow, and treasures of hail;
And then that treasury he Opens against us in this world, his treasure of snow, and treasures of hail;
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that is, unseasonableness of weather, barrenness and famine; and he bringeth his winds out of his treasury;
that is, unseasonableness of weather, Barrenness and famine; and he brings his winds out of his treasury;
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contrary winds or storms, and tempests to disappoint our purposes:
contrary winds or storms, and tempests to disappoint our Purposes:
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And as he saies to Cyrus, I will give thee (even thee Cyrus, though God car'd not for Cyrus, otherwise then as he had made Cyrus his scourge) I will give thee the treasures of darkness, and the hidden treasures of secret places; And as he Says to Cyrus, I will give thee (even thee Cyrus, though God cared not for Cyrus, otherwise then as he had made Cyrus his scourge) I will give thee the treasures of darkness, and the hidden treasures of secret places;
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God will enable enemies, (though he loves not those enemies) to afflict that people that love not him.
God will enable enemies, (though he loves not those enemies) to afflict that people that love not him.
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And these, war, and dearth, and sickness, are the weapons of Gods displeasure; and these he poures out of his treasury in this world.
And these, war, and dearth, and sickness, Are the weapons of God's displeasure; and these he pours out of his treasury in this world.
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But then for the world to come, he shall open our treasury, (for whatsoever moved our translators to render that word Armory, But then for the world to come, he shall open our treasury, (for whatsoever moved our translators to render that word Armoury,
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and not Treasury in that place, yet evidently it is Treasury, and in that very word Otzar, which they translate Treasury, in all those places of Job and David, and Esai, which we mentioned before,
and not Treasury in that place, yet evidently it is Treasury, and in that very word Otzar, which they translate Treasury, in all those places of Job and David, and Isaiah, which we mentioned before,
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and in all other places,) he shall open that treasury, (saies that Prophet) and bring forth the weapons, not as before of displeasure,
and in all other places,) he shall open that treasury, (Says that Prophet) and bring forth the weapons, not as before of displeasure,
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but in a far heavier word, the weapons of his indignation.
but in a Far Heavier word, the weapons of his Indignation.
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5492
And in the bowels and treasure of his mercy, let me beseech you not to call the denouncing of Gods indignation, a Satyr of a Poet,
And in the bowels and treasure of his mercy, let me beseech you not to call the denouncing of God's Indignation, a Satyr of a Poet,
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or an invective of an Orator;
or an invective of an Orator;
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as Salomon saies, there is a time for all things, there is a time for consternation of presumptuous hearts,
as Solomon Says, there is a time for all things, there is a time for consternation of presumptuous hearts,
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as well as for redintegration of broken hearts, and the time for that, is this time of mortification which we enter into now.
as well as for redintegration of broken hearts, and the time for that, is this time of mortification which we enter into now.
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Now therefore let me have leave to say, that the indignation of God is such a thing as a man would be afraid to think he can express it, afraid to think he does know it;
Now Therefore let me have leave to say, that the Indignation of God is such a thing as a man would be afraid to think he can express it, afraid to think he does know it;
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for the knowledg of the indignation of God imples the sense & feeling thereof? all knowledg of that is experimental,
for the knowledge of the Indignation of God imples the sense & feeling thereof? all knowledge of that is experimental,
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and thats a woful way, and a miserable acquisition and purchase of knowledg. To recollect treasure is provision for the future; no worldly thing is so;
and thats a woeful Way, and a miserable acquisition and purchase of knowledge. To recollect treasure is provision for the future; no worldly thing is so;
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there is no certain future, for the things of this world pass from us; we pass from them;
there is no certain future, for the things of this world pass from us; we pass from them;
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the world it self passes away to nothing. Yet a way wee have found to make a treasure, a treasure of sin;
the world it self passes away to nothing. Yet a Way we have found to make a treasure, a treasure of since;
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and we teach God thrift, and providence; for when we arme, God arms too;
and we teach God thrift, and providence; for when we arm, God arms too;
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a treasure furnished with weapons of displeasure for this world, and weapons of indignation for the world to come.
a treasure furnished with weapons of displeasure for this world, and weapons of Indignation for the world to come.
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But then, as an evil man out of the evil treasure of his heart, bringeth forth that which is evil, (so saies our Saviour) the good man out of the good treasure of his heart bringeth forth that which is good;
But then, as an evil man out of the evil treasure of his heart, brings forth that which is evil, (so Says our Saviour) the good man out of the good treasure of his heart brings forth that which is good;
p-acp av, p-acp dt j-jn n1 av pp-f dt j-jn n1 pp-f po31 n1, vvz av cst r-crq vbz j-jn, (av vvz po12 n1) dt j n1 av pp-f dt j n1 pp-f po31 n1 vvz av cst r-crq vbz j;
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which is the last stroke that makes up Pithagoras his Symbolical letter, that horn, that beam thereof, which lies on the right hand;
which is the last stroke that makes up Pythagoras his Symbolical Letter, that horn, that beam thereof, which lies on the right hand;
r-crq vbz dt ord n1 cst vvz a-acp np1 po31 j n1, cst n1, cst n1 av, r-crq vvz p-acp dt j-jn n1;
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a narrow way, but to a better land; through straights: Tis true, but to the Pacifique sea;
a narrow Way, but to a better land; through straights: This true, but to the Pacific sea;
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the consideration of the treasure of the godly man in this world, and Gods treasure towards him, both in this and the next.
the consideration of the treasure of the godly man in this world, and God's treasure towards him, both in this and the next.
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Things dedicated to God are called often the treasure of God;
Things dedicated to God Are called often the treasure of God;
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Thesauri Dei, and Thesauri sanctorum Dei, The treasure of God and the treasures of the servants of God, are in the Scriptures the same things; Thesauri Dei, and Thesauri sanctorum Dei, The treasure of God and the treasures of the Servants of God, Are in the Scriptures the same things;
fw-la fw-la, cc fw-la fw-la fw-la, dt n1 pp-f np1 cc dt n2 pp-f dt n2 pp-f np1, vbr p-acp dt n2 dt d n2;
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and so a man may rob Gods treasury, in robbing an Hospital.
and so a man may rob God's treasury, in robbing an Hospital.
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Now though to give a Talent, or to give a Jewel, or to give a considerable proportion of plate, be an addition to a treasury, Now though to give a Talon, or to give a Jewel, or to give a considerable proportion of plate, be an addition to a treasury,
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yet to give a treasury to a treasury, is a more pretious and a more acceptable present;
yet to give a treasury to a treasury, is a more precious and a more acceptable present;
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as to give a library to a library, is more then to give the work of any one Author.
as to give a library to a library, is more then to give the work of any one Author.
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A godly man is a library in himself, a treasury in himself, and therefore fittest to be dedicated and appropriated to God.
A godly man is a library in himself, a treasury in himself, and Therefore Fittest to be dedicated and appropriated to God.
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Invest thy self therefore with this treasure of godliness: what is godliness, take it in the whole compass thereof;
Invest thy self Therefore with this treasure of godliness: what is godliness, take it in the Whole compass thereof;
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and godliness is nothing but the fear of God;
and godliness is nothing but the Fear of God;
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for he that saies in his first Chapter Initium sapientiae, The fear of God is the beginning of wisdome, saies also in the 22th. Finis modestiae, The fear of God is the end of modesty, the end of humility; for he that Says in his First Chapter Initium sapientiae, The Fear of God is the beginning of Wisdom, Says also in the 22th. Finis Modestiae, The Fear of God is the end of modesty, the end of humility;
c-acp pns31 cst vvz p-acp po31 ord n1 np1 fw-la, dt n1 pp-f np1 vbz dt n1 pp-f n1, vvz av p-acp dt ord. fw-la fw-la, dt n1 pp-f np1 vbz dt n1 pp-f n1, dt n1 pp-f n1;
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no man is bound to deject himself to any lower humiliation then to the fear of God.
no man is bound to deject himself to any lower humiliation then to the Fear of God.
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When God promised good Ezekiah all those blessings, wisdome, and knowledg, and stability, and strength of salvation;
When God promised good Hezekiah all those blessings, Wisdom, and knowledge, and stability, and strength of salvation;
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that that was to defray him and carry him through all, was this, The fear of the Lord shall be his treasure.
that that was to defray him and carry him through all, was this, The Fear of the Lord shall be his treasure.
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And therefore Thesaurizate vobis fundamentum, Lay up in store for your selves a good foundation against the time to come, do all in the fear of God;
And Therefore Thesaurizate vobis fundamentum, Lay up in store for your selves a good Foundation against the time to come, do all in the Fear of God;
cc av vvn fw-la fw-la, vvb a-acp p-acp n1 p-acp po22 n2 dt j n1 p-acp dt n1 pc-acp vvi, vdb d p-acp dt n1 pp-f np1;
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in all warlike preparations remember the Lord of Hosts, and fear him; in all treaties of peace;
in all warlike preparations Remember the Lord of Hosts, and Fear him; in all treaties of peace;
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remember the Prince of peace, and fear him; in all consultations remember the Angel of the great counsel and fear him;
Remember the Prince of peace, and Fear him; in all Consultations Remember the Angel of the great counsel and Fear him;
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fear God as much at noon as at midnight, as much in the glory and splendor of his Sun-shine, as in his darkest Eclipses;
Fear God as much At noon as At midnight, as much in the glory and splendour of his Sunshine, as in his Darkest Eclipses;
vvb np1 p-acp d p-acp n1 c-acp p-acp n1, c-acp d p-acp dt n1 cc n1 pp-f po31 n1, c-acp p-acp po31 js n2;
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fear God as much in thy prosperity as in thine adversity, as much in thy preferment, as in thy disgrace.
Fear God as much in thy Prosperity as in thine adversity, as much in thy preferment, as in thy disgrace.
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Lay up a thousand pound to day in comforting that oppressed soul that sues, and lay up ten thousand pound to morrow, in pairing his nails that oppresses;
Lay up a thousand pound to day in comforting that oppressed soul that sues, and lay up ten thousand pound to morrow, in pairing his nails that Oppresses;
n1 a-acp dt crd n1 p-acp n1 p-acp vvg cst j-vvn n1 cst vvz, cc vvd a-acp crd crd n1 p-acp n1, p-acp vvg po31 n2 cst vvz;
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lay up a million one day in taking Gods cause to heart, and lay up ten millions next day in taking Gods cause in hand:
lay up a million one day in taking God's cause to heart, and lay up ten millions next day in taking God's cause in hand:
vvb a-acp dt crd crd n1 p-acp vvg npg1 n1 p-acp n1, cc vvd a-acp crd crd ord n1 p-acp vvg npg1 n1 p-acp n1:
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Let every soul lay up a penny now in resisting a small tentation, and a shilling anon in resisting a greater;
Let every soul lay up a penny now in resisting a small tentation, and a shilling anon in resisting a greater;
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and it will grow to be a treasure, a treasure of talents, of so many talents,
and it will grow to be a treasure, a treasure of Talents, of so many Talents,
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as that the poorest soul in the congregation will not change treasure with any Place-Fleets, nor Terra firma fleet, nor with those three thousand millions, which (though it be perchance a greater sum then is upon the face of Europe at this day,
as that the Poorest soul in the congregation will not change treasure with any Place-Fleets, nor Terra Firm fleet, nor with those three thousand millions, which (though it be perchance a greater sum then is upon the face of Europe At this day,
c-acp cst dt js n1 p-acp dt n1 vmb xx vvi n1 p-acp d n2, ccx fw-la fw-la n1, ccx p-acp d crd crd crd, r-crq (cs pn31 vbb av dt jc n1 cs vbz p-acp dt n1 pp-f np1 p-acp d n1,
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after a hundred years embowelling of the earth for treasure,) David is said to have left for the treasure of the Temple, only to be laid up in the treasury thereof when it was built;
After a hundred Years emboweling of the earth for treasure,) David is said to have left for the treasure of the Temple, only to be laid up in the treasury thereof when it was built;
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for the charge of the building thereof was otherwise defraid. Let your conversation be in heaven;
for the charge of the building thereof was otherwise defrayed. Let your Conversation be in heaven;
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cannot you get thither? you may see, as St. John did, heaven come down to you; heaven is here;
cannot you get thither? you may see, as Saint John did, heaven come down to you; heaven is Here;
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here in Gods Church, in his word, in his Sacraments, in his Ordinances;
Here in God's Church, in his word, in his Sacraments, in his Ordinances;
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set thy heart upon them, (the promises of the Gospel, the seals of reconciliation) and thou hast that treasure which is thy viaticum, for thy transmigration out of this world,
Set thy heart upon them, (the promises of the Gospel, the Seals of reconciliation) and thou hast that treasure which is thy viaticum, for thy transmigration out of this world,
vvb po21 n1 p-acp pno32, (dt n2 pp-f dt n1, dt n2 pp-f n1) cc pns21 vh2 d n1 r-crq vbz po21 fw-la, p-acp po21 n1 av pp-f d n1,
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and the bill of exchange for the world thou goest, to;
and the bill of exchange for the world thou goest, to;
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for as the wicked make themselves a treasure of sin and vanity, and then God opens upon them a treasure of his displeasure here, and his indignation hereafter;
for as the wicked make themselves a treasure of since and vanity, and then God Opens upon them a treasure of his displeasure Here, and his Indignation hereafter;
c-acp c-acp dt j n1 px32 dt n1 pp-f n1 cc n1, cc av np1 vvz p-acp pno32 dt n1 pp-f po31 n1 av, cc po31 n1 av;
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so the godly make themselves a treasure of the fear of God, and he opens unto them a treasure of grace and peace here,
so the godly make themselves a treasure of the Fear of God, and he Opens unto them a treasure of grace and peace Here,
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and a treasure of joy and glory hereafter. And when of each of these treasures here and hereafter;
and a treasure of joy and glory hereafter. And when of each of these treasures Here and hereafter;
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I shall have said one word, I have done.
I shall have said one word, I have done.
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We have treasure though in earthen vessels, saies the Apostle, we have, that is, we have already the treasure of grace and peace,
We have treasure though in earthen vessels, Says the Apostle, we have, that is, we have already the treasure of grace and peace,
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and faith, and justification, and sanctification; but yet in earthen vessels, in vessels that may be broken;
and faith, and justification, and sanctification; but yet in earthen vessels, in vessels that may be broken;
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peace that may be interrupted, grace that may be resisted, faith that may be enfeebled, justification that may be suspected,
peace that may be interrupted, grace that may be resisted, faith that may be enfeebled, justification that may be suspected,
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and sanctification that may be blemished; but we look for more;
and sanctification that may be blemished; but we look for more;
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for joy and glory, for such a justification, and such a sanctification as shall be seald and riveted in a glorification.
for joy and glory, for such a justification, and such a sanctification as shall be sealed and riveted in a glorification.
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Manna putrified, if it were kept by any man but a day; but in the Ark it never putrified.
Manna Putrified, if it were kept by any man but a day; but in the Ark it never Putrified.
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That treasure which is as Manna from heaven, grace and peace;
That treasure which is as Manna from heaven, grace and peace;
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yet here hath a brackish taste, when grace and peace shall become joy and glory in heaven, there it will be sincere.
yet Here hath a brackish taste, when grace and peace shall become joy and glory in heaven, there it will be sincere.
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Sordescit quod inferiori miscetur nature, & si in suo genere non sordidetur; Sordescit quod inferiori miscetur nature, & si in Sue genere non sordidetur;
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though in the nature thereof, that with which a purer mettle is mixt be not base,
though in the nature thereof, that with which a Purer mettle is mixed be not base,
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yet it abases the purer mettle: he puts his example in silver and gold:
yet it abases the Purer mettle: he puts his Exampl in silver and gold:
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though silver be a pretious mettle, yet it abases gold, grace and peace and faith are pretious parts of our treasure here;
though silver be a precious mettle, yet it abases gold, grace and peace and faith Are precious parts of our treasure Here;
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yet if we mingle them, that is, compare them with the joyes and glory of heaven,
yet if we mingle them, that is, compare them with the Joys and glory of heaven,
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if we come to think that our grace and peace and faith here, can no more be lost,
if we come to think that our grace and peace and faith Here, can no more be lost,
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then our joy and glory there, we abase and we over-allay those, joys and that glory.
then our joy and glory there, we abase and we over-allay those, Joys and that glory.
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The Kingdome of heaven is like to a treasure, saies our Saviour, but is it all? is any treasure like unto it? none; The Kingdom of heaven is like to a treasure, Says our Saviour, but is it all? is any treasure like unto it? none;
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for (to end where we begun) treasure is depositum in crastinum, provision for to morrow:
for (to end where we begun) treasure is depositum in Tomorrow, provision for to morrow:
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the treasure of the worldly man is not so; he is not sure of any thing to morrow.
the treasure of the worldly man is not so; he is not sure of any thing to morrow.
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Nay the treasure of the godly man is not so in this world;
Nay the treasure of the godly man is not so in this world;
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he is not sure that this dayes grace and peace and faith shall be his to morrow;
he is not sure that this days grace and peace and faith shall be his to morrow;
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when I have joy & glory in heaven, I shall be sure of that to morrow.
when I have joy & glory in heaven, I shall be sure of that to morrow.
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And thats a term long enough; for before to morrow there must be a night;
And thats a term long enough; for before to morrow there must be a night;
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and shall there ever be night in heaven, no more then day in hell, there shall be no Sun in heaven, therefore no danger of Sun-set.
and shall there ever be night in heaven, no more then day in hell, there shall be no Sun in heaven, Therefore no danger of Sunset.
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And for the treasure it self, when the holy Ghost hath told us that the wals & streets of that City are pure gold, that the foundations thereof are all pretious stones,
And for the treasure it self, when the holy Ghost hath told us that the walls & streets of that city Are pure gold, that the foundations thereof Are all precious stones,
cc p-acp dt n1 pn31 n1, c-crq dt j n1 vhz vvn pno12 d dt n2 cc n2 pp-f d n1 vbr j n1, cst dt n2 av vbr d j n2,
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and every gate of an intire pearl, what hath the Holy Ghost himself left to denote unto us? what the treasure it self within is? the treasure it self is the Holy Ghost himself and joy in him,
and every gate of an entire pearl, what hath the Holy Ghost himself left to denote unto us? what the treasure it self within is? the treasure it self is the Holy Ghost himself and joy in him,
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As the Holy Ghost proceeds from the Father and the Sonne, (but I know not how) so there shall something proceed from Father, Sonne and Holy Ghost,
As the Holy Ghost proceeds from the Father and the Son, (but I know not how) so there shall something proceed from Father, Son and Holy Ghost,
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and fall upon me, but I know not what: nay not fall upon me neither, but enwrap me, embrace me;
and fallen upon me, but I know not what: nay not fallen upon me neither, but enwrap me, embrace me;
cc vvi p-acp pno11, cc-acp pns11 vvb xx r-crq: uh-x xx vvi p-acp pno11 av-dx, cc-acp vvi pno11, vvb pno11;
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for I shall be below them, so as that I shall not be upon the same seat with the Son, at the right hand of the Father, in the union of the holy Ghost;
for I shall be below them, so as that I shall not be upon the same seat with the Son, At the right hand of the Father, in the Union of the holy Ghost;
c-acp pns11 vmb vbi p-acp pno32, av c-acp cst pns11 vmb xx vbi p-acp dt d n1 p-acp dt n1, p-acp dt j-jn n1 pp-f dt n1, p-acp dt n1 pp-f dt j n1;
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rectified by the power of the Father, and feel no weakness; enlightned by the wisdom of the Son, and feel no scruple;
rectified by the power of the Father, and feel no weakness; enlightened by the Wisdom of the Son, and feel no scruple;
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established by the joy of the holy Ghost, and feel no jealousie. Where I shall find the Fathers of the first ages, dead 5000 years before me,
established by the joy of the holy Ghost, and feel no jealousy. Where I shall find the Father's of the First ages, dead 5000 Years before me,
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and they shall not be able to say they were there a minute before me.
and they shall not be able to say they were there a minute before me.
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Where I shall find the blessed and glorious Martyrs, who went not Per viam lacteam, but per viam sanguineam, not by the milky way of an innocent life,
Where I shall find the blessed and glorious Martyrs, who went not Per viam lacteam, but per viam sanguineam, not by the milky Way of an innocent life,
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but by the bloody way of a violent death, and they shall not contend with me for precedency in their own right,
but by the bloody Way of a violent death, and they shall not contend with me for precedency in their own right,
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or say, we came in by Purchase, and you but by pardon.
or say, we Come in by Purchase, and you but by pardon.
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Where I shall find the Virgins, and not be despised by them for not being so;
Where I shall find the Virgins, and not be despised by them for not being so;
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but hear that redintegration which I shall receive in Jesus Christ, call'd Virginity and Intireness. Where all tears shall be wip'd from my eyes;
but hear that redintegration which I shall receive in jesus christ, called Virginity and Entireness. Where all tears shall be wiped from my eyes;
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not only tears of compunction for my self, and tears of compassion for others, but even tears of joy too,
not only tears of compunction for my self, and tears of compassion for Others, but even tears of joy too,
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for there shall be no sudden joy, no joy unexperienced there; there I shall have all joyes altogether, alwaies.
for there shall be no sudden joy, no joy unexperienced there; there I shall have all Joys altogether, always.
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There Abraham shall not be gladder of his own salvation then of mine, nor I surer of the everlastingness of my God,
There Abraham shall not be gladder of his own salvation then of mine, nor I Surer of the everlastingness of my God,
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then of my everlastingness in him.
then of my everlastingness in him.
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This is that treasure, of which the God of this treasure gives us, those spangles and that single money which this minute can coin, this world can receive, that is, Prosperity and a good use thereof in worldly things,
This is that treasure, of which the God of this treasure gives us, those spangle's and that single money which this minute can coin, this world can receive, that is, Prosperity and a good use thereof in worldly things,
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and grace and peace, and faith in spiritual, and then reserve for us the exaltation of this treasure, in the joy and glory of heaven, in the mediation of his Son Christ Jesus,
and grace and peace, and faith in spiritual, and then reserve for us the exaltation of this treasure, in the joy and glory of heaven, in the mediation of his Son christ jesus,
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and by the operation of his blessed Spirit. Amen.
and by the operation of his blessed Spirit. Amen.
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A SERMON. SERMON XVII. James 2.12.
A SERMON. SERMON XVII. James 2.12.
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So speak ye, and so doe, as they that shall be judged by the Law of Liberty.
So speak you, and so do, as they that shall be judged by the Law of Liberty.
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THis is one of those seaven Epistles, which Athanasius and Origen called Catholique;
THis is one of those seaven Epistles, which Athanasius and Origen called Catholic;
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that is, universall, perchance because they are not directed to any one Church, as some others are,
that is, universal, perchance Because they Are not directed to any one Church, as Some Others Are,
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but to all the Christian World: and Saint Hierome called them Canonical; perchance because all Rules, all Canons of holy conversation are comprised in these Epistles;
but to all the Christian World: and Saint Jerome called them Canonical; perchance Because all Rules, all Canonas of holy Conversation Are comprised in these Epistles;
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and Epiphanius and Oecumenius called them circular, perchance because as in a circle, you cannot discern which was the first point,
and Epiphanius and Oecumenius called them circular, perchance Because as in a circle, you cannot discern which was the First point,
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nor in which the compass began the circle;
nor in which the compass began the circle;
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so neither can we discern in these Epistles, whom the Holy Ghost begins withall, whom he means principally, King or Subject, Priest or People, single or married, Husband or Wife, Fathers or Children, Masters or Servants,
so neither can we discern in these Epistles, whom the Holy Ghost begins withal, whom he means principally, King or Subject, Priest or People, single or married, Husband or Wife, Father's or Children, Masters or Servants,
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but universally, promiscuously, indifferently, they give all rules, for all actions, to all persons, at all times and in all places;
but universally, promiscuously, indifferently, they give all rules, for all actions, to all Persons, At all times and in all places;
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as in this Text in particular, which is not by any precedent or subsequent relation, by any connexion or coherence, directed upon any company or any degree of men;
as in this Text in particular, which is not by any precedent or subsequent Relation, by any connexion or coherence, directed upon any company or any degree of men;
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for the Apostle does not say, ye Princes, nor ye People, but ye, ye in generall to all, So speak ye, and so doe,
for the Apostle does not say, you Princes, nor the People, but you, you in general to all, So speak you, and so do,
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as they that shall be judged by the law of liberty: so these Epistles are Catholique, so they are canonicall, and they are circular too.as they that shall be judged by the law of liberty: so these Epistles Are Catholic, so they Are canonical, and they Are circular too.
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But yet though in a circle we know not where the compass began, we know not which was the first point yet we know that the last point of the circle returns to the first and so becomes all one,
But yet though in a circle we know not where the compass began, we know not which was the First point yet we know that the last point of the circle returns to the First and so becomes all one,
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and as much as we know the last, we know the first point.
and as much as we know the last, we know the First point.
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Since then the last point of that circle, in which God hath created us to move is a Kingdome (for it is the Kingdome of Heaven) and it is a Court, (for it is that glorious Court which is the presence of God in the Communion of his Saints) it is a fair and a pious conception;
Since then the last point of that circle, in which God hath created us to move is a Kingdom (for it is the Kingdom of Heaven) and it is a Court, (for it is that glorious Court which is the presence of God in the Communion of his Saints) it is a fair and a pious conception;
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for this congregation, here present now in this place, to believe that the first point of this circle of our Apostle here is a Court too,
for this congregation, Here present now in this place, to believe that the First point of this circle of our Apostle Here is a Court too,
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and that the Holy Ghost in proposing these duties in his general ye, does principally intend, ye that live in Court, ye whom God brings so near to the sight of himself,
and that the Holy Ghost in proposing these duties in his general you, does principally intend, you that live in Court, you whom God brings so near to the sighed of himself,
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and of his Court in heaven, as that you have alwayes the picture of himself, and the portracture of his Court in your eyes;
and of his Court in heaven, as that you have always the picture of himself, and the Portraiture of his Court in your eyes;
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for a religious King is the Image of God, and a religious Court is a copy of the Communion of Saints:
for a religious King is the Image of God, and a religious Court is a copy of the Communion of Saints:
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And therefore be you content to think, that to you especially our Apostle saies here, ye, ye who have a neerer propinquity to God,
And Therefore be you content to think, that to you especially our Apostle Says Here, you, you who have a nearer propinquity to God,
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and more assiduous conversation with God, by having better helps then other inferior stations do afford, (for though God be seen in a weed, in a worm,
and more assiduous Conversation with God, by having better helps then other inferior stations do afford, (for though God be seen in a weed, in a worm,
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yet he is seen more clearly in the Sun) so speak ye, and so do,
yet he is seen more clearly in the Sun) so speak you, and so do,
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as they that shall be Judged by the law of liberty. as they that shall be Judged by the law of liberty.
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Now as the first Divels were in heaven, (for it was not the punishment which they feel in hel, Now as the First Devils were in heaven, (for it was not the punishment which they feel in hell,
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but the sin which they committed in heaven, which made them devils) & yet the falt was not in God, nor in the place;
but the since which they committed in heaven, which made them Devils) & yet the fault was not in God, nor in the place;
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so if the greatest sins be committed in Courts, (as even in Rome, where thy will needs have an innocent Church,
so if the greatest Sins be committed in Courts, (as even in Room, where thy will needs have an innocent Church,
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yet they cause a guilty Court,) the faults are personal, theirs that do them; and there is no higher Author of their sin.
yet they cause a guilty Court,) the Faults Are personal, theirs that do them; and there is no higher Author of their since.
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The Apostle does not bid us say;
The Apostle does not bid us say;
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that it is so in Courts, but least it should come to be so, he bids us give these rules to Courts, so speak ye, and so do,
that it is so in Courts, but lest it should come to be so, he bids us give these rules to Courts, so speak you, and so do,
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as they that shall be Judged by the law of liberty. First then, here is no express precept given, no direct commandment to speak;as they that shall be Judged by the law of liberty. First then, Here is no express precept given, no Direct Commandment to speak;
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the holy Ghost saw there would be speaking enough in Courts;
the holy Ghost saw there would be speaking enough in Courts;
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for though there may be a great sin in silence, a great prevarication in not speaking in a good cause,
for though there may be a great since in silence, a great prevarication in not speaking in a good cause,
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or for an oppress'd person, yet the lowest voice in a Court, wispering it self, speaks aloud, and reaches far;
or for an oppressed person, yet the lowest voice in a Court, whispering it self, speaks aloud, and reaches Far;
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and therefore, hear is only a rule to regulate our speach, Sic loquimini, so speak ye.
and Therefore, hear is only a Rule to regulate our speech, Sic Speak, so speak you.
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And then, as here is no express precept for speaking, so here is no express precept for doing:
And then, as Here is no express precept for speaking, so Here is no express precept for doing:
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The holy Ghost saw there would be doing enough, business enough in Court; for as silence, and half-silence;
The holy Ghost saw there would be doing enough, business enough in Court; for as silence, and half-silence;
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whispering may have a loud voice, so, even undoing may be a busie doing, and therefore, here is only a rule, to regulate our doing to, Sic facite, So do ye:
whispering may have a loud voice, so, even undoing may be a busy doing, and Therefore, Here is only a Rule, to regulate our doing to, Sic Facite, So do you:
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And lastly, as there is speaking enough, even in silence, and doing enough, even in undoing, in Court,
And lastly, as there is speaking enough, even in silence, and doing enough, even in undoing, in Court,
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so the Court is alwaies under Judgment enough. Every discontented person that hath miss'd his preferment, though he have not merited it;
so the Court is always under Judgement enough. Every discontented person that hath missed his preferment, though he have not merited it;
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every drunkard, that is over-heat, though not with his own wine;
every drunkard, that is overheat, though not with his own wine;
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every conjecturing person, that is not within the distance to know the ends or the waies of great actions, will Judg the highest counsels, and execution of those counsels.
every conjecturing person, that is not within the distance to know the ends or the ways of great actions, will Judge the highest Counsels, and execution of those Counsels.
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The Court is under Judgment enough, and they take liberty enough; and therefore here is a rule to regulate our liberty, a law of liberty:
The Court is under Judgement enough, and they take liberty enough; and Therefore Here is a Rule to regulate our liberty, a law of liberty:
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so speak ye, and &c. But though for the more benefit of the present Congregation, we fix the first point of this Circle, that is, the principal purpose of the holy Ghost upon the Court,so speak you, and etc. But though for the more benefit of the present Congregation, we fix the First point of this Circle, that is, the principal purpose of the holy Ghost upon the Court,
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yet our text is an Amphitheater; an Amphitheater consists of two Theaters:
yet our text is an Amphitheater; an Amphitheater consists of two Theaters:
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our text hath two parts, in which all men, all may sit and see themselves acted first in the obligation that is laid upon us, upon us all, Sic loquimini, Sic facite, and then in the reason of this holy diligence,
our text hath two parts, in which all men, all may fit and see themselves acted First in the obligation that is laid upon us, upon us all, Sic Speak, Sic Facite, and then in the reason of this holy diligence,
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and religious cautelousness, quia Judicandi; because you are all to be Judged, by &c. which two general parts, the obligation,
and religious cautelousness, quia Judicandi; Because you Are all to be Judged, by etc. which two general parts, the obligation,
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and the reason, flowing into many sub-divided branches, I shall, I think, do better service, both to your understanding and to your memory,
and the reason, flowing into many subdivided branches, I shall, I think, do better service, both to your understanding and to your memory,
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and to your affections and consciences, to present them, as they shall arise anon in their order,
and to your affections and Consciences, to present them, as they shall arise anon in their order,
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then to pour them out all at once now.
then to pour them out all At once now.
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First then, in our first part, we look to our rule in the first duty, our speaking, Sic loquimini, so speak ye.
First then, in our First part, we look to our Rule in the First duty, our speaking, Sic Speak, so speak you.
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The Comick Poet gives us a good caution, Si servus semper consuescat silentio, fiat nequam; that servant that saies nothing, thinks ill.
The Comic Poet gives us a good caution, Si servus semper consuescat silentio, fiat nequam; that servant that Says nothing, thinks ill.
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As our nullifidians, men that put all upon works, and no faith, and our solifidians, men that put all upon, faith & no works, are both in the wrong;
As our nullifidians, men that put all upon works, and no faith, and our solifidians, men that put all upon, faith & no works, Are both in the wrong;
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so there is a danger in multiloquio, & another in nulliloquio; he that speaks over-freely to me, may be a man of dangerous conversation,
so there is a danger in multiloquio, & Another in nulliloquio; he that speaks overfreely to me, may be a man of dangerous Conversation,
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and the silent and reserv'd man, that makes no play, but observes and saies nothing, may be more dangerous then he:
and the silent and reserved man, that makes no play, but observes and Says nothing, may be more dangerous then he:
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As the Roman Emperor professed to stand more in fear of one pale man, and lean man,
As the Roman Emperor professed to stand more in Fear of one pale man, and lean man,
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then of twenty that studied, and pursued their pleasures, and lov'd there ease, because such would be glad to keep things in the state they then were,
then of twenty that studied, and pursued their pleasures, and loved there ease, Because such would be glad to keep things in the state they then were,
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but the other sort affected changes, so for the most part, he that will speak, lies as open to me as I to him;
but the other sort affected changes, so for the most part, he that will speak, lies as open to me as I to him;
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speech is the balance of conversation.
speech is the balance of Conversation.
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Therefore as gold is not merx, but pretium, Gold is not ware, but the price of all ware, so speaking is not doing;
Therefore as gold is not Merx, but Price, Gold is not aware, but the price of all ware, so speaking is not doing;
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but yet fair speaking prepares an acceptation before, and puts a value after, upon the best actions.
but yet fair speaking prepares an acceptation before, and puts a valve After, upon the best actions.
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God hath made other creatutes Gregalia, sociable, besides man; sheep, and deer, and pigeons will flock, and heard, and troop and meet together;
God hath made other Creatures Gregalia, sociable, beside man; sheep, and deer, and pigeons will flock, and herd, and troop and meet together;
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but when they are met, they are not able to tell one another why they met. Man only can speak;
but when they Are met, they Are not able to tell one Another why they met. Man only can speak;
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silence makes it but a hearding; that that makes conversation, is speech.
silence makes it but a hearding; that that makes Conversation, is speech.
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Qui datum deserit, respuit datorem, saies Tertullian; He that uses not a benefit, reproaches his benefactor.Qui datum deserit, Respuit datorem, Says Tertullian; He that uses not a benefit, Reproaches his benefactor.
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To declare Gods goodness that hath enabled us to speak, we are bound to speak: speech is the glue, the ciment, the soul of conversation, and of religion too.
To declare God's Goodness that hath enabled us to speak, we Are bound to speak: speech is the glue, the ciment, the soul of Conversation, and of Religion too.
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Now, your conversation is in heaven; and therefore loquimini Deo, first speak to him that is in heaven, speak to God.
Now, your Conversation is in heaven; and Therefore Speak God, First speak to him that is in heaven, speak to God.
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Some of the Platonick Philosophers thought it a prophanation of God, to speak to God;
some of the Platonic Philosophers Thought it a profanation of God, to speak to God;
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they thought that when our thoughts were made prayers, and that the heart slow'd into the tongue,
they Thought that when our thoughts were made Prayers, and that the heart slowed into the tongue,
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and that we had invested, and apparall'd our meditations with words, this was a kind of painting and dressing,
and that we had invested, and appareled our meditations with words, this was a kind of painting and dressing,
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and a superfluous diligence, that rather tasted of humane affections, then such a sincere service, as was fit for the presence of God;
and a superfluous diligence, that rather tasted of humane affections, then such a sincere service, as was fit for the presence of God;
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only the first conception, the first ebullitions and emanations of the Soul, in the heart, they thought to be a fit sacrifice to God,
only the First conception, the First ebullitions and emanations of the Soul, in the heart, they Thought to be a fit sacrifice to God,
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and all verball prayer to be too homely for him.
and all verbal prayer to be too homely for him.
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But God himself who is all spirit, hath yet put on bodily lineaments, head, and hands,
But God himself who is all Spirit, hath yet put on bodily lineaments, head, and hands,
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and feet, yea, and garments too, in many places of scripture to appear, that is, to manifest himself to us;
and feet, yea, and garments too, in many places of scripture to appear, that is, to manifest himself to us;
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and when we appear to God, though our devotion be all spiritual, as he is all spirit,
and when we appear to God, though our devotion be all spiritual, as he is all Spirit,
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yet let us put on lineaments and apparrel upon our devotions, and digest the meditations of the heart into words of the mouth.
yet let us put on lineaments and apparel upon our devotions, and digest the meditations of the heart into words of the Mouth.
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God came to us, in verbo, in the word, for Christ is the word that was make flesh:
God Come to us, in verbo, in the word, for christ is the word that was make Flesh:
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let us that are Christians goe to God so too, that the words of our mouth as well as the meditations of our heart, may be acceptable to him.
let us that Are Christians go to God so too, that the words of our Mouth as well as the meditations of our heart, may be acceptable to him.
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Surely, God loves the service of prayer, or he would never have built a house for prayer;
Surely, God loves the service of prayer, or he would never have built a house for prayer;
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and therefore we justly call publique prayer, the liturgy, service: love that place, and love that service in that place:
and Therefore we justly call public prayer, the liturgy, service: love that place, and love that service in that place:
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prayer, They will needs make us believe that St. Francis preached to birds, and beasts, and stones;
prayer, They will needs make us believe that Saint Francis preached to Birds, and beasts, and stones;
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but they will not go about to make us believe that those birds, and beasts, and stones joyn'd with St. Francis in prayer.
but they will not go about to make us believe that those Birds, and beasts, and stones joined with Saint Francis in prayer.
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God can speak to all things; thats the office of preaching to speak to others; but of all, only man can speak to God, and thats the office of prayer.
God can speak to all things; thats the office of preaching to speak to Others; but of all, only man can speak to God, and thats the office of prayer.
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It is a blessed conversation to spend time in discourse in communication with God. God went his way assoon as he had left communing with Abraham:
It is a blessed Conversation to spend time in discourse in communication with God. God went his Way As soon as he had left communing with Abraham:
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When we leave praying, God leaves us;
When we leave praying, God leaves us;
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but God left not Abraham, as long as he had any thing to say to God;
but God left not Abraham, as long as he had any thing to say to God;
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and we have alwayes something to say unto him; he loves to hear us tel him even those things which he knew before;
and we have always something to say unto him; he loves to hear us tell him even those things which he knew before;
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His benefits in our thankfulness, and our sins in our confessions, and our necessities in our petitions:
His benefits in our thankfulness, and our Sins in our confessions, and our necessities in our petitions:
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And therefore having so many occasions to speak to God, and to speak of God, David ingeminates that (and his ingemination implies a wonder) O that men would (and it is strange if men will not) O that men would, sayes he, more than once or twice, O that men would praise the Lord,
And Therefore having so many occasions to speak to God, and to speak of God, David ingeminates that (and his ingemination Implies a wonder) Oh that men would (and it is strange if men will not) Oh that men would, Says he, more than once or twice, Oh that men would praise the Lord,
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and tell the wondrous works that he hath done for the sons of men; and tell the wondrous works that he hath done for the Sons of men;
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for David determines not his precept in that, Be thankfull unto him; for a thankfulness may passe in private,
for David determines not his precept in that, Be thankful unto him; for a thankfulness may pass in private,
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but, Be thankful unto him and speak good of his name: Glorifie him in speaking to him, in speaking of him, in speaking for him.
but, Be thankful unto him and speak good of his name: glorify him in speaking to him, in speaking of him, in speaking for him.
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Loquimini Deo, speak to God and loquimini Diis, speak to them, whom God hath called Gods. As religious Kings are bound to speak to God by way of prayer; Speak God, speak to God and Speak Dis, speak to them, whom God hath called God's As religious Kings Are bound to speak to God by Way of prayer;
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so those who have that sacred office, and those that have that honourable office to do so, are bound to speak to Kings by way of Counsil.
so those who have that sacred office, and those that have that honourable office to do so, Are bound to speak to Kings by Way of Council.
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God hath made all good men partakers of the divine nature; they are the sons of God, the seed of God;
God hath made all good men partakers of the divine nature; they Are the Sons of God, the seed of God;
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but God hath made kings partakers of his office and administration.
but God hath made Kings partakers of his office and administration.
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And as between man and himself God hath put a Mediator, that consists of God and Man;
And as between man and himself God hath put a Mediator, that consists of God and Man;
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so between Princes and People, God hath put Mediators too, who considered in themselves retain the nature of the people, (so Christ did of man) but considered in their places, have fair and venerable beames of his power and influences of him upon them.
so between Princes and People, God hath put Mediators too, who considered in themselves retain the nature of the people, (so christ did of man) but considered in their places, have fair and venerable beams of his power and influences of him upon them.
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And as our Mediator, Christ Jesus, found alwaies his Fathers ears open to him;
And as our Mediator, christ jesus, found always his Father's ears open to him;
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so do the Church and State enter blessedly and succesfully by these Mediators into the ears of the King.
so do the Church and State enter blessedly and successfully by these Mediators into the ears of the King.
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Of our Mediator Christ himself it is said, that he offered up prayers, and strong cryes, and tears;
Of our Mediator christ himself it is said, that he offered up Prayers, and strong cries, and tears;
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even Christ was put to some difficulties in his mediation for those that were his: but he was heard, sayes that Text, in that he feared:
even christ was put to Some difficulties in his mediation for those that were his: but he was herd, Says that Text, in that he feared:
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Even in those things wherein, in some emergent difficulties, they may be afraid they shall not, these mediators are graciously and opportunely heard too in their due discharge of their offices.
Even in those things wherein, in Some emergent difficulties, they may be afraid they shall not, these mediators Are graciously and opportunely herd too in their due discharge of their Offices.
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That which was Davids prayer, is our possession, our happiness; Let not the foot of pride come against us;
That which was Davids prayer, is our possession, our happiness; Let not the foot of pride come against us;
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we know there is no pride in the head; we know there is no pride in the head;
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and because there is no fault in the hands neither, that is, in them into whose hands this blessed Mediatorship is committed, by the great places of power and counsail which they worthilie hold, the foot of pride, forein or home oppression does not, shall not tread us down.
and Because there is no fault in the hands neither, that is, in them into whose hands this blessed Mediatorship is committed, by the great places of power and counsel which they worthily hold, the foot of pride, foreign or home oppression does not, shall not tread us down.
cc c-acp pc-acp vbz dx n1 p-acp dt n2 av-dx, cst vbz, p-acp pno32 p-acp r-crq n2 d j-vvn n1 vbz vvn, p-acp dt j n2 pp-f n1 cc n1 r-crq pns32 av-j vvb, dt n1 pp-f n1, j cc av-an n1 vdz xx, vmb xx vvi pno12 a-acp.
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And for the continuation of this happiness, let me have leave to say with Mordechais humilitie and earnestness too, to all such mediators, that which he said to Esther, Who knows, whether thou beest not brought to this place for this purpose? to speak that which his sacred and gratious ears, to whom thou speakest, will alwayes be well pleased to hear when it is delivered by them, to whom it belongs to speak it,
And for the continuation of this happiness, let me have leave to say with Mordechais humility and earnestness too, to all such mediators, that which he said to Esther, Who knows, whither thou Best not brought to this place for this purpose? to speak that which his sacred and gracious ears, to whom thou Speakest, will always be well pleased to hear when it is Delivered by them, to whom it belongs to speak it,
cc p-acp dt n1 pp-f d n1, vvb pno11 vhi n1 pc-acp vvi p-acp np1 n1 cc n1 av, p-acp d d n2, cst r-crq pns31 vvd p-acp np1, r-crq vvz, cs pns21 vb2s xx vvn p-acp d n1 p-acp d n1? pc-acp vvi d r-crq po31 j cc j n2, p-acp ro-crq pns21 vv2, vmb av vbi av vvn pc-acp vvi c-crq pn31 vbz vvn p-acp pno32, p-acp ro-crq pn31 vvz pc-acp vvi pn31,
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and in such humble and reserved manner as such soveraign persons as owe no account but to God, should be spoke too? Sic loquimini Deo, so let Kings speak to God, (that was our first,) Sic loquimini Diis, so let them whom Kings trust speak to Kings, whom God hath called Gods, (that was our second) and then a third branch in this rule of our first duty, is, Sic loquimini imaginibus Dei, so speak you to Gods Images, to men of condition inferior to your selves,
and in such humble and reserved manner as such sovereign Persons as owe no account but to God, should be spoke too? Sic Speak God, so let Kings speak to God, (that was our First,) Sic Speak Dis, so let them whom Kings trust speak to Kings, whom God hath called God's, (that was our second) and then a third branch in this Rule of our First duty, is, Sic Speak imaginibus Dei, so speak you to God's Images, to men of condition inferior to your selves,
cc p-acp d j cc j-vvn n1 p-acp d j-jn n2 c-acp vvb dx n1 cc-acp p-acp np1, vmd vbi vvn av? fw-la fw-la fw-la, av vvb n2 vvi p-acp np1, (cst vbds po12 ord,) fw-la fw-la fw-la, av vvb pno32 r-crq n2 vvb vvi p-acp n2, ro-crq np1 vhz vvn n2, (cst vbds po12 ord) cc av dt ord n1 p-acp d n1 pp-f po12 ord n1, vbz, fw-la fw-la fw-la fw-la, av vvb pn22 p-acp npg1 n2, p-acp n2 pp-f n1 j-jn p-acp po22 n2,
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for they also are Images of God, as you are.
for they also Are Images of God, as you Are.
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And this is truly, most literally the purpose of the Apostle here, that you undervalue no man for his outward appearance;
And this is truly, most literally the purpose of the Apostle Here, that you undervalue no man for his outward appearance;
cc d vbz av-j, av-ds av-j dt n1 pp-f dt n1 av, cst pn22 vvi dx n1 p-acp po31 j n1;
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that you over-value no man for his goodly apparrell or gold rings; that you overvalue no man for his goodly apparel or gold rings;
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that you say not to a poor man stand thou here, or if you admit him to sit, sit here under my footstool:
that you say not to a poor man stand thou Here, or if you admit him to fit, fit Here under my footstool:
cst pn22 vvb xx p-acp dt j n1 vvb pns21 av, cc cs pn22 vvb pno31 pc-acp vvi, vvb av p-acp po11 n1:
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but it is a precept of accessibleness and of affability; but it is a precept of accessibleness and of affability;
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affability, that is, a civility of the City of God and a courtship of the Court of Heaven to receive other men, the images of God, with the same easiness that God received you.
affability, that is, a civility of the city of God and a courtship of the Court of Heaven to receive other men, the Images of God, with the same easiness that God received you.
n1, cst vbz, dt n1 pp-f dt n1 pp-f np1 cc dt n1 pp-f dt n1 pp-f n1 pc-acp vvi j-jn n2, dt n2 pp-f np1, p-acp dt d n1 cst np1 vvd pn22.
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5697
God stands at the dore and knocks, and staies our leisure to see if we will open and let him in:
God Stands At the door and knocks, and stays our leisure to see if we will open and let him in:
np1 vvz p-acp dt n1 cc n2, cc vvz po12 n1 pc-acp vvi cs pns12 vmb vvi cc vvb pno31 p-acp:
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even at the dore of his beloved he stood and knock'd, till his head was fil'd mith dew,
even At the door of his Beloved he stood and knocked, till his head was filled mith due,
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and his locks with the drops of the night: But God puts none of us to that which he puts himself and his Christ; and his locks with the drops of the night: But God puts none of us to that which he puts himself and his christ;
cc po31 n2 p-acp dt n2 pp-f dt n1: p-acp np1 vvz pix pp-f pno12 p-acp d r-crq pns31 vvz px31 cc po31 np1;
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but, knock, sayes he, and it shall be opened unto you; no staying at the dore, opened as soon as you knock.
but, knock, Says he, and it shall be opened unto you; not staying At the door, opened as soon as you knock.
cc-acp, vvb, vvz pns31, cc pn31 vmb vbi vvn p-acp pn22; xx vvg p-acp dt n1, vvd a-acp av c-acp pn22 vvb.
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5701
The neerest that our Expositors can come to find what it was that offended God, in Moses striking of the Rock for water, is, that he strook it twice;
The nearest that our Expositors can come to find what it was that offended God, in Moses striking of the Rock for water, is, that he strook it twice;
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that he did not believe that God would answer his expectation at one striking;
that he did not believe that God would answer his expectation At one striking;
cst pns31 vdd xx vvi cst np1 vmd vvi po31 n1 p-acp pi vvg;
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God is no inaccessible God, that he may not be come to, nor inexorable, that he will not be mov'd if he be spoken to,
God is no inaccessible God, that he may not be come to, nor inexorable, that he will not be moved if he be spoken to,
np1 vbz dx j np1, cst pns31 vmb xx vbi vvn p-acp, ccx j, cst pns31 vmb xx vbi vvn cs pns31 vbb vvn p-acp,
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nor dilatory, that he does not that he does seasonably. Daniel presents God Antiquum Dierum, as an old man;
nor dilatory, that he does not that he does seasonably. daniel presents God Antiquum Days, as an old man;
ccx j, cst pns31 vdz xx d pns31 vdz av-j. np1 vvz np1 np1 np1, p-acp dt j n1;
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but that is as a reverend not as a froward person, Mens in Sermonibus nostris habitat, et gubernat verba:
but that is as a reverend not as a froward person, Mens in Sermonibus nostris habitat, et Governor verba:
cc-acp d vbz p-acp dt n-jn xx c-acp dt j n1, np1 p-acp fw-la fw-la fw-la, fw-la fw-la fw-la:
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5706
The soul of a man is incorporate in his words; as he speaks, we think he thinks:
The soul of a man is incorporate in his words; as he speaks, we think he thinks:
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5707
Et bonus pater familias in illo primo vestibulo aestimatur, sayes the same Father; as we believe that to be a free house where there is an easie entrance,Et bonus pater familias in illo primo Vestibulo aestimatur, Says the same Father; as we believe that to be a free house where there is an easy Entrance,
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5708
so we doubt the lesse of a good heart if we find charitable and curteous language.
so we doubt the less of a good heart if we find charitable and courteous language.
av pns12 vvb dt av-dc pp-f dt j n1 cs pns12 vvb j cc j n1.
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5709
But yet there is an excesse in this too, in this self-effusion, this pouring of a mans self out in fair and promising language:
But yet there is an excess in this too, in this self-effusion, this pouring of a men self out in fair and promising language:
p-acp av pc-acp vbz dt n1 p-acp d av, p-acp d n1, d vvg pp-f dt ng1 n1 av p-acp j cc j-vvg n1:
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5710
In accessibleness is the fault which the Apostle aims at here: and truly the most inaccessible man that is, is the over-liberal and profuse promiser:
In accessibleness is the fault which the Apostle aims At Here: and truly the most inaccessible man that is, is the over-liberal and profuse promiser:
p-acp n1 vbz dt n1 r-crq dt n1 vvz p-acp av: cc av-j dt av-ds j n1 cst vbz, vbz dt j cc j n1:
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he is therefore the most inaccessible, because he is absent, when I am come to him,
he is Therefore the most inaccessible, Because he is absent, when I am come to him,
pns31 vbz av dt av-ds j, c-acp pns31 vbz j, c-crq pns11 vbm vvn p-acp pno31,
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and when I do speak with him: to a retired, to a reserved man we do not easily get;
and when I do speak with him: to a retired, to a reserved man we do not Easily get;
cc c-crq pns11 vdb vvi p-acp pno31: p-acp dt j-vvn, p-acp dt j-vvn n1 pns12 vdb xx av-j vvi;
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but when we are there he is there too:
but when we Are there he is there too:
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to an open and liberal promiser we get easily, but when we are with him he is away,
to an open and liberal promiser we get Easily, but when we Are with him he is away,
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because his heart, his purpose is not there;
Because his heart, his purpose is not there;
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5716
but Sic loquimini Deo, so speak ye to God (that's a remembrance to Kings) Sic loquimini Diis, so speak ye to them whom God hath called Gods, (that's a remembrance to Mediators between Kings and Subjects,) Sic loquimini imaginibus Dei, so speak ye to Gods images, to all men (that's a remembrance to all that possesse any superiority over others) as that your loquimini may be accompanied with a facite, your saying with doing, your good words with good actions;
but Sic Speak God, so speak you to God (that's a remembrance to Kings) Sic Speak Dis, so speak you to them whom God hath called God's, (that's a remembrance to Mediators between Kings and Subject's,) Sic Speak imaginibus Dei, so speak you to God's Images, to all men (that's a remembrance to all that possess any superiority over Others) as that your Speak may be accompanied with a Facite, your saying with doing, your good words with good actions;
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for so our Apostle joyns them here, so speak ye, and so do ye; and so we are come to our second rule;
for so our Apostle joins them Here, so speak you, and so do you; and so we Are come to our second Rule;
c-acp av po12 n1 vvz pno32 av, av vvb pn22, cc av vdb pn22; cc av pns12 vbr vvn p-acp po12 ord n1;
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5718
from the rule of our words to the rule of our actions. John Baptist was all voice, yet John Baptist was a fore-runner of Christ;
from the Rule of our words to the Rule of our actions. John Baptist was all voice, yet John Baptist was a forerunner of christ;
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5719
the best words are but words; but they are the fore-runners of deeds. But Christ himself, as he was God himself, is purus actus, all action, all doing: comfortable words are good cordials;
the best words Are but words; but they Are the forerunners of Deeds. But christ himself, as he was God himself, is purus actus, all actium, all doing: comfortable words Are good cordials;
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they revive the spirits, and they have the nature of such occasional physick: but deeds are our food, our dyet, and that that constantly nourishes us.
they revive the spirits, and they have the nature of such occasional physic: but Deeds Are our food, our diet, and that that constantly Nourishes us.
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Non verbo, sayes the Apostle, Let us not love in word, nor in tongue, but in deed, and in truth; Non verbo, Says the Apostle, Let us not love in word, nor in tongue, but in deed, and in truth;
fw-fr fw-la, vvz dt n1, vvb pno12 xx vvi p-acp n1, ccx p-acp n1, cc-acp p-acp n1, cc p-acp n1;
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Not that we may not love in words, but that our deeds are the true seals of that love, which was also love when it was in words:
Not that we may not love in words, but that our Deeds Are the true Seals of that love, which was also love when it was in words:
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5723
But, Ne quod luxuriat in flore, attenuetur & habetetur in fructu, Least that tree, that blew early and plentifully, blast before it knit: But, Ne quod Luxuriates in flore, attenuetur & habetetur in fructu, lest that tree, that blew early and plentifully, blast before it knit:
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Second your good words with actions too;
Second your good words with actions too;
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5725
It is the husbandry and the harvest of the righteous man, (as it is gathered in David) The mouth of the righteous speaketh wisdome: So we read it;
It is the Husbandry and the harvest of the righteous man, (as it is gathered in David) The Mouth of the righteous speaks Wisdom: So we read it;
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there it is in the tongue, in words only; the vulgar hath it Meditatur, he meditates it;
there it is in the tongue, in words only; the Vulgar hath it Meditatur, he meditates it;
a-acp pn31 vbz p-acp dt n1, p-acp n2 av-j; dt j vhz pn31 fw-la, pns31 vvz pn31;
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5727
so the heart is got in;
so the heart is god in;
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5728
But the original Hagah, is noted to signifie fructificavit, he brings forth fruits thereof, and so the hand is got in too;
But the original Hagah, is noted to signify fructificavit, he brings forth fruits thereof, and so the hand is god in too;
cc-acp dt j-jn np1, vbz vvn pc-acp vvi fw-la, pns31 vvz av n2 av, cc av dt n1 vbz vvn p-acp av;
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5729
And, when that which is well spoken, was well meant, and hath been well expressed in action, thats the husbandry of the righteous man;
And, when that which is well spoken, was well meant, and hath been well expressed in actium, thats the Husbandry of the righteous man;
cc, c-crq cst r-crq vbz av vvn, vbds av vvn, cc vhz vbn av vvn p-acp n1, d|vbz dt n1 pp-f dt j n1;
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5730
then his harvest is all in; It is the way of God himself.
then his harvest is all in; It is the Way of God himself.
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5731
Philo Judaeus notes, That the people are said to have seen the noise and the voice of God, Philo Judaeus notes, That the people Are said to have seen the noise and the voice of God,
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5732
because, whatsoever God sayes, it determines in action; If we may hear God we may see God;
Because, whatsoever God Says, it determines in actium; If we may hear God we may see God;
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5733
what he sayes he does too: Therefore from that example of God himself, Saint Gregorie directs us;
what he Says he does too: Therefore from that Exampl of God himself, Saint Gregory directs us;
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5734
we must, sayes he, shew our love, Et vaneratione sermonis, et ministerio largitatis, with a fair respect in words,
we must, Says he, show our love, Et vaneratione Sermon, et Ministerio largitatis, with a fair respect in words,
pns12 vmb, vvz pns31, vvb po12 n1, fw-fr n1 fw-la, fw-la fw-la fw-la, p-acp dt j n1 p-acp n2,
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5735
and with a reall supply in deeds:
and with a real supply in Deeds:
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5736
Nay, when we look upon our pattern, that is, God, Tertullian notes well, That God prevented his own speaking by doing;
Nay, when we look upon our pattern, that is, God, Tertullian notes well, That God prevented his own speaking by doing;
uh-x, c-crq pns12 vvb p-acp po12 n1, cst vbz, np1, np1 n2 av, cst np1 vvd po31 d vvg p-acp vdg;
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5737
Benedicebat, quae benefaciebat, first he made all things good, and then he blessed them that they might be better;Benedicebat, Quae benefaciebat, First he made all things good, and then he blessed them that they might be better;
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5738
first he wrought and then he spoke: And so Christs way and proceeding is presented to us too;
First he wrought and then he spoke: And so Christ Way and proceeding is presented to us too;
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5739
so far from not doing when he speaks, as that he does before he speaks. Christ began to doe and to teach, sayes St. Luke, but first to do;
so Far from not doing when he speaks, as that he does before he speaks. christ began to do and to teach, Says Saint Lycia, but First to do;
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5740
And he was mighty in deeds and in words; but first in deeds.
And he was mighty in Deeds and in words; but First in Deeds.
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5741
We cannot write so well as our copy, to begin alwayes at deeds, as God and his Christ;
We cannot write so well as our copy, to begin always At Deeds, as God and his christ;
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but yet let us labor to write so fair after it, as first to afford comfortable words,
but yet let us labour to write so fair After it, as First to afford comfortable words,
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and though our deeds come after, yet to have them from the beginning in our intention,
and though our Deeds come After, yet to have them from the beginning in our intention,
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and that we doe them, not because we promised, but promise because we love to do good,
and that we do them, not Because we promised, but promise Because we love to do good,
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and love to lay upon our selves the obligation of a promise. The instrument and organ of nature was the eye;
and love to lay upon our selves the obligation of a promise. The Instrument and organ of nature was the eye;
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the natural man finds God in that he sees; in the creature. The organ of the Law which exalted and erectified nature was the hand;
the natural man finds God in that he sees; in the creature. The organ of the Law which exalted and erectified nature was the hand;
dt j n1 vvz np1 p-acp cst pns31 vvz; p-acp dt n1. dt n1 pp-f dt n1 r-crq vvn cc j-vvn n1 vbds dt n1;
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5747
Fac hoc et vives, perform the law and thou shalt live: So also, the organ of the Gospel is the ear, for faith comes by hearing;Fac hoc et vives, perform the law and thou shalt live: So also, the organ of the Gospel is the ear, for faith comes by hearing;
fw-la fw-la fw-la vvz, vvb dt n1 cc pns21 vm2 vvi: av av, dt n1 pp-f dt n1 vbz dt n1, p-acp n1 vvz p-acp vvg;
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but then the organ of faith it self is the hand too;
but then the organ of faith it self is the hand too;
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a hand that layes hold upon the merits of Christ for my self, and a hand that delivers me over to the Church of God in a holy life,
a hand that lays hold upon the merits of christ for my self, and a hand that delivers me over to the Church of God in a holy life,
dt n1 cst vvz vvb p-acp dt n2 pp-f np1 p-acp po11 n1, cc dt n1 cst vvz pno11 a-acp p-acp dt n1 pp-f np1 p-acp dt j n1,
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and exemplary actions, for the edification of others: So that all, all from nature to grace determines in action, in doing good;
and exemplary actions, for the edification of Others: So that all, all from nature to grace determines in actium, in doing good;
cc j n2, p-acp dt n1 pp-f n2-jn: av cst d, d p-acp n1 p-acp n1 vvz p-acp n1, p-acp vdg j;
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Sic facite Deo, so do good to God, in reall assisting his cause, Sic facite Diis, so do good to them, whom God hath call'd Gods, in reall seconding their religious purposes, Sic facite imaginibus Dei, So doe good to the images of God, in real relieving his distressed members,Sic Facite God, so do good to God, in real assisting his cause, Sic Facite Dis, so do good to them, whom God hath called God's, in real seconding their religious Purposes, Sic Facite imaginibus Dei, So do good to the Images of God, in real relieving his distressed members,
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as that you doe all this upon that which is made the reason of all, in the second part of this Text, Because you are to be judged by the law of libertie.
as that you do all this upon that which is made the reason of all, in the second part of this Text, Because you Are to be judged by the law of liberty.
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5753
Timor futuri judicii hujus vitae paedagogus: Timor Future Judicii hujus vitae Pedagogue:
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5754
Our School-master to teach us to stand upright in the last judgment, is the meditation and the fear of that judgment in this life. Our Schoolmaster to teach us to stand upright in the last judgement, is the meditation and the Fear of that judgement in this life.
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5755
It is our school-master, and school-master enough, I said unto the fool, thus and thus, sayes David, And I said unto the wicked, thus and thus, sayes he:
It is our Schoolmaster, and Schoolmaster enough, I said unto the fool, thus and thus, Says David, And I said unto the wicked, thus and thus, Says he:
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for, sayes he, God is the Judg;
for, Says he, God is the Judge;
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He thought it enough to enlighten the understanding of the fool, enough to rectifie the perversness of the wicked,
He Thought it enough to enlighten the understanding of the fool, enough to rectify the perverseness of the wicked,
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if he could set God before them, in that notion, as a Judg. For this is one great benefit from the present contemplation of the future Judgment, that whosoever does truly and advisedly believe, that ever he will come to that Judgment, is at it now;
if he could Set God before them, in that notion, as a Judges For this is one great benefit from the present contemplation of the future Judgement, that whosoever does truly and advisedly believe, that ever he will come to that Judgement, is At it now;
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he that believes that God will judg him, is Gods Commissioner, Gods delegate, and in his name Judges himself now.
he that believes that God will judge him, is God's Commissioner, God's delegate, and in his name Judges himself now.
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5760
Therefore it is a useful mistaking, which the Roman translator is faln into in this text;
Therefore it is a useful mistaking, which the Roman translator is fallen into in this text;
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in reading it thus, Sicut incepientes Judicari, so speak ye, and so do, as they upon whom the Judgment were already begun;
in reading it thus, Sicut incepientes Judicari, so speak you, and so do, as they upon whom the Judgement were already begun;
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for qui timet ante Christi tribunal praesentari, he that is afraid to be brought to the last Judgment, hath but one refuge, but one Sanctuary;
for qui timet ante Christ tribunal praesentari, he that is afraid to be brought to the last Judgement, hath but one refuge, but one Sanctuary;
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Ascendat tribunal mentis suae, et constituat se ante seipsum, let him cite himself before himself, give evidence himself, against himself;Ascendat tribunal mentis suae, et constituat se ante seipsum, let him Cite himself before himself, give evidence himself, against himself;
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and so guilty as he is found here, so innocent he shall stand there. Let him proceed upon himself, as Job did, and he is safe;
and so guilty as he is found Here, so innocent he shall stand there. Let him proceed upon himself, as Job did, and he is safe;
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5765
I am afraid of all my sorrows, saies he, afraid that I have not said enough against my self, nor repented enough;I am afraid of all my sorrows, Says he, afraid that I have not said enough against my self, nor repented enough;
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afraid that my sorrows have not been sincere, but mingled with circumstances of loss of health,
afraid that my sorrows have not been sincere, but mingled with Circumstances of loss of health,
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or honor, or fortune, occasioned by my sins, and not only, not principally for the sin it self;
or honour, or fortune, occasioned by my Sins, and not only, not principally for the since it self;
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5768
I am afraid of all my sorrows saies he, but how much more then, of my mirths and pleasures? to judg our selves by the Judgment of flatterers, that depend upon us;
I am afraid of all my sorrows Says he, but how much more then, of my mirths and pleasures? to judge our selves by the Judgement of Flatterers, that depend upon us;
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5769
to judg our selves by the event and success of things, (I am enrich'd, I am preferd by this course,
to judge our selves by the event and success of things, (I am enriched, I am preferred by this course,
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5770
and therefore all's well) to judg our selves by example of others, (others do thus,
and Therefore all's well) to judge our selves by Exampl of Others, (Others do thus,
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5771
and why not I?) all these proceedings are Coram non Judice, all these are literally praemunire cases,
and why not I?) all these proceedings Are Coram non Judice, all these Are literally praemunire cases,
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for they are appellations into faraign Jurisdictions, and foraign Judicatures. Only our own conscience rectified, is a competent Judg;
for they Are appellations into faraign Jurisdictions, and foreign Judicatures. Only our own conscience rectified, is a competent Judge;
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5773
and they that have pass'd the tryal of that Judgment, do not so much rise to Judgment at last,
and they that have passed the trial of that Judgement, do not so much rise to Judgement At last,
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as stand and continue in Judgment: their Judgment, that is, their tryal is pass'd here;
as stand and continue in Judgement: their Judgement, that is, their trial is passed Here;
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and there they shall only receive sentence, and that sentence shall be, Euge bone serve, well done good and faithful servant,
and there they shall only receive sentence, and that sentence shall be, Euge bone serve, well done good and faithful servant,
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5776
since thou didst enter into Judgment in the other world, enter into thy Masters joy in this.
since thou didst enter into Judgement in the other world, enter into thy Masters joy in this.
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5777
But howsoever we be prepared for that Judgment, well or not well, and howsoever the Judg be desposed towards us,
But howsoever we be prepared for that Judgement, well or not well, and howsoever the Judge be desposed towards us,
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5778
well or not well, there is this comfort given us here, that that Judgment shall be per legem, by a law, we shall be judged by a law of liberty;
well or not well, there is this Comfort given us Here, that that Judgement shall be per legem, by a law, we shall be judged by a law of liberty;
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which is our second branch, in this second part.
which is our second branch, in this second part.
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5780
The Jews that prosecuted the Judgment against Christ, durst not do that, without pretending a law: The jews that prosecuted the Judgement against christ, durst not do that, without pretending a law:
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habemus legem, say they, we have a law, and he hath transgress'd that.habemus legem, say they, we have a law, and he hath transgressed that.
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5782
The necessary precipitations into sodain executions, to which States are forc'd in rebellious time, we are fain to call by the name of law, martial law;
The necessary precipitations into sudden executions, to which States Are forced in rebellious time, we Are fain to call by the name of law, martial law;
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the torrents and inundations, which invasive armies power upon nations, we are fain to call by the name of law, the law of arms.
the torrents and inundations, which invasive armies power upon Nations, we Are fain to call by the name of law, the law of arms.
dt n2 cc n2, r-crq j ng1 n1 p-acp n2, pns12 vbr av-j pc-acp vvi p-acp dt n1 pp-f n1, dt n1 pp-f n2.
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5784
No Judgment, no execution without the name, the color, the pretence of law, for still men call for a law for every execution.
No Judgement, no execution without the name, the colour, the pretence of law, for still men call for a law for every execution.
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5785
And shall not the Judg of all the earth do right? shall God Judg us, condemn us, execute us at the last day,
And shall not the Judge of all the earth do right? shall God Judge us, condemn us, execute us At the last day,
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5786
and not by law? by something that we never saw, never knew, never notified, never publish'd,
and not by law? by something that we never saw, never knew, never notified, never published,
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and Judg me by that, and leave out the consideration of that law, which he bound me to keep? I ask St. Pauls question, Where is the disputer of the world? who will offer to dispute unnecessary things, especially where Authority hath made it necessary to us, to forbear such disputations? Blessed are the peace-makers that command,
and Judge me by that, and leave out the consideration of that law, which he bound me to keep? I ask Saint Paul's question, Where is the disputer of the world? who will offer to dispute unnecessary things, especially where authority hath made it necessary to us, to forbear such disputations? Blessed Are the peacemakers that command,
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and blessed are the peace-keepers that obey, and accommodate themselves to peace, in forbearing unnecessary and uncharitable controversies;
and blessed Are the peace-keepers that obey, and accommodate themselves to peace, in forbearing unnecessary and uncharitable controversies;
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5789
But without controversie, great is the mystery of godliness; But without controversy, great is the mystery of godliness;
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the Apostle invites us to search into on farther mysteries, then such as may be without controversie;
the Apostle invites us to search into on farther Mysteres, then such as may be without controversy;
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the mystery of godliness is without controversy: the mystery of godliness is without controversy:
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5792
and godliness is to believe that God hath given us a law, and to live according to that law.
and godliness is to believe that God hath given us a law, and to live according to that law.
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5793
This, this godliness, (that is, knowledg and obedience to the law) hath the promises of this life,
This, this godliness, (that is, knowledge and Obedience to the law) hath the promises of this life,
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5794
and the next too, all referr'd to his law: for without this, this godliness, (which is holiness) no man shall see God: all referr'd to a law.
and the next too, all referred to his law: for without this, this godliness, (which is holiness) no man shall see God: all referred to a law.
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5795
This is Christs Catechism in St. John, that we might know the only true God, and Jesus Christ whom he sent, a God commanding,
This is Christ Catechism in Saint John, that we might know the only true God, and jesus christ whom he sent, a God commanding,
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5796
and a Christ reconciling us, if we have transgress'd that commandment;
and a christ reconciling us, if we have transgressed that Commandment;
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and this is the holy Ghost's Catechism in St. Paul, Deus remunerator, that we believe God to be,
and this is the holy Ghost's Catechism in Saint Paul, Deus remunerator, that we believe God to be,
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and to be a just rewarder of mans actions; still all referr'd to an obedience, or disobedience of a law.
and to be a just rewarder of men actions; still all referred to an Obedience, or disobedience of a law.
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The mystery of godliness is great, that is, great enough for our salvation, and yet without controversie.
The mystery of godliness is great, that is, great enough for our salvation, and yet without controversy.
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For though controversies have been mov'd about Gods first act, there can be none of his last act;
For though controversies have been moved about God's First act, there can be none of his last act;
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though men have disputed of the object of election, yet of the subject of execution there is no controversie:
though men have disputed of the Object of election, yet of the Subject of execution there is no controversy:
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5802
no man can doubt, but that when God delivers over any soul actually, and by way of execution to eternal condemnation, that he delivers over that soul to that eternal condemnation, for breaking this law.
no man can doubt, but that when God delivers over any soul actually, and by Way of execution to Eternal condemnation, that he delivers over that soul to that Eternal condemnation, for breaking this law.
dx n1 vmb vvi, cc-acp cst c-crq np1 vvz p-acp d n1 av-j, cc p-acp n1 pp-f n1 p-acp j n1, cst pns31 vvz p-acp d n1 p-acp d j n1, p-acp vvg d n1.
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In this we have no other adversary but the over-sad, the despairing soul;
In this we have no other adversary but the oversad, the despairing soul;
p-acp d pns12 vhb dx j-jn n1 p-acp dt j, dt j-vvg n1;
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and it becomes us all, to lend our hand to his succor, and so pour in our wine and our oyl, into his wounds, that lies weltring and surrounded in the blood of his own pale and exhausted soul;
and it becomes us all, to lend our hand to his succour, and so pour in our wine and our oil, into his wounds, that lies weltering and surrounded in the blood of his own pale and exhausted soul;
cc pn31 vvz pno12 d, pc-acp vvi po12 n1 p-acp po31 n1, cc av vvb p-acp po12 n1 cc po12 n1, p-acp po31 n2, cst vvz vvg cc vvn p-acp dt n1 pp-f po31 d j cc vvn n1;
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5805
that soul, who though it can testifie to it self, some endeavour to the waies of holiness;
that soul, who though it can testify to it self, Some endeavour to the ways of holiness;
d n1, r-crq cs pn31 vmb vvi p-acp pn31 n1, d n1 p-acp dt n2 pp-f n1;
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5806
yet upon some collatteral doubts, is still suspicious and jealous of God.
yet upon Some collatteral doubts, is still suspicious and jealous of God.
av p-acp d j n2, vbz av j cc j pp-f np1.
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5807
How often have we seen, that a needless jealousie and suspicion conceiv'd without cause, hath made a good body bad? a needless jealousie and suspicion of his purposes,
How often have we seen, that a needless jealousy and suspicion conceived without cause, hath made a good body bad? a needless jealousy and suspicion of his Purposes,
uh-crq av vhb pns12 vvn, cst dt j n1 cc n1 vvn p-acp n1, vhz vvn dt j n1 j? dt j n1 cc n1 pp-f po31 n2,
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5808
and intentions upon thee, may make thy merciful God angry too.
and intentions upon thee, may make thy merciful God angry too.
cc n2 p-acp pno21, vmb vvi po21 j np1 j av.
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5809
Nothing can alienate God more from thee, then to think that any thing but sin can alienate him.
Nothing can alienate God more from thee, then to think that any thing but since can alienate him.
pix vmb vvi np1 av-dc p-acp pno21, cs pc-acp vvi cst d n1 p-acp n1 vmb vvi pno31.
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5810
How wouldst thou have God merciful to thee, if thou wilt be unmerciful to God himself? And qui quid tyrannicum in Deo, He that conceives any tyrannical act in God is unjust to the God of Justice,
How Wouldst thou have God merciful to thee, if thou wilt be unmerciful to God himself? And qui quid Tyrannical in God, He that conceives any tyrannical act in God is unjust to the God of justice,
q-crq vmd2 pns21 vhi np1 j p-acp pno21, cs pns21 vm2 vbi j p-acp np1 px31? cc fw-la fw-la fw-la p-acp fw-la, pns31 cst vvz d j n1 p-acp np1 vbz j p-acp dt n1 pp-f n1,
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and unmerciful to the God of mercy. Therefore in the 17th.
and unmerciful to the God of mercy. Therefore in the 17th.
cc j p-acp dt n1 pp-f n1. av p-acp dt ord.
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of our injunctions we are commanded to arm sad souls against despair, by setting forth the mercy and the benefits,
of our injunctions we Are commanded to arm sad Souls against despair, by setting forth the mercy and the benefits,
pp-f po12 n2 pns12 vbr vvn pc-acp vvi j n2 p-acp n1, p-acp vvg av dt n1 cc dt n2,
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5813
and the godliness of Almighty God: (as the word of the injunction is, the godliness of God;) for to leave God under a suspicion of dealing ill with any penitent soul, were to impute ungodliness to God.
and the godliness of Almighty God: (as the word of the injunction is, the godliness of God;) for to leave God under a suspicion of dealing ill with any penitent soul, were to impute ungodliness to God.
cc dt n1 pp-f j-jn np1: (c-acp dt n1 pp-f dt n1 vbz, dt n1 pp-f np1;) p-acp pc-acp vvi np1 p-acp dt n1 pp-f vvg av-jn p-acp d j-jn n1, vbdr pc-acp vvi n1 p-acp np1.
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5814
Therefore to that mistaking soul, that discompos'd, that shiver'd, and shriveled, and ravell'd and ruin'd soul, to that jealous and suspicious soul only, I say with the Apostle, let no man Judg you, intruding into those things which he hath not seen.
Therefore to that mistaking soul, that discomposed, that shivered, and shriveled, and raveled and ruined soul, to that jealous and suspicious soul only, I say with the Apostle, let no man Judge you, intruding into those things which he hath not seen.
av p-acp d j-vvg n1, cst vvn, cst vvn, cc vvd, cc vvn cc j-vvn n1, p-acp cst j cc j n1 av-j, pns11 vvb p-acp dt n1, vvb dx n1 vvb pn22, j-vvg p-acp d n2 r-crq pns31 vhz xx vvn.
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Let no man make you afraid of secret purposes in God, which they have not, nor you have not seen; Let no man make you afraid of secret Purposes in God, which they have not, nor you have not seen;
vvb dx n1 vvi pn22 j pp-f j-jn n2 p-acp np1, r-crq pns32 vhb xx, ccx pn22 vhb xx vvn;
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for that by which you shall be Judged, is the law, that law which was notified and published to you.
for that by which you shall be Judged, is the law, that law which was notified and published to you.
c-acp cst p-acp r-crq pn22 vmb vbi vvn, vbz dt n1, cst n1 r-crq vbds vvn cc vvn p-acp pn22.
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5817
The law alone were much too heavy, if there were not a suprabundant ease and alleviation in that hand, that Christ Jesus reaches out to us.
The law alone were much too heavy, if there were not a suprabundant ease and alleviation in that hand, that christ jesus reaches out to us.
dt n1 av-j vbdr d av j, cs pc-acp vbdr xx dt j n1 cc n1 p-acp d n1, cst np1 np1 vvz av p-acp pno12.
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5818
O consider the weight and the ease;
O Consider the weight and the ease;
sy vvb dt n1 cc dt n1;
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5819
and for pitty to such distrustful souls, and for establishing of your own, stop your devotions a little, upon this consideration:
and for pity to such distrustful Souls, and for establishing of your own, stop your devotions a little, upon this consideration:
cc p-acp n1 p-acp d j n2, cc p-acp vvg pp-f po22 d, vvb po22 n2 dt j, p-acp d n1:
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5820
first, there is Chirograpbum, A hand writing of Ordinances against me; a debt, an obligation contracted by our first Parents in their disobedience; and faln upon me.
First, there is Chirograpbum, A hand writing of Ordinances against me; a debt, an obligation contracted by our First Parents in their disobedience; and fallen upon me.
ord, pc-acp vbz np1, dt n1 vvg pp-f n2 p-acp pno11; dt n1, dt n1 vvn p-acp po12 ord n2 p-acp po32 n1; cc vvn p-acp pno11.
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5821
And even that, (be it but original sin) is shrewd evidence; ther's my first charge.
And even that, (be it but original since) is shrewd evidence; ther's my First charge.
cc av d, (vbb pn31 p-acp j-jn n1) vbz j n1; pc-acp|vbz po11 ord n1.
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5822
But deletum est, saies the Apostle there, that's blotted, thats defac'd, that cannot be sued against me after baptism:
But Deletum est, Says the Apostle there, that's blotted, thats defaced, that cannot be sued against me After Baptism:
p-acp fw-la fw-la, vvz dt n1 a-acp, d|vbz vvn, d|vbz vvn, cst vmbx vbi vvn p-acp pno11 p-acp n1:
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5823
nay sublatum cruci affixum, It is cancell'd, it is naild to the Cross of Christ Jesus, it is no more sin, in it self it is;
nay Sublatum Cruci affixum, It is canceled, it is nailed to the Cross of christ jesus, it is no more since, in it self it is;
uh fw-la fw-la fw-la, pn31 vbz vvn, pn31 vbz vvn p-acp dt n1 pp-f np1 np1, pn31 vbz dx dc n1, p-acp pn31 n1 pn31 vbz;
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but to me to condemnation it is not; ther's my charge, and my discharge for that.
but to me to condemnation it is not; ther's my charge, and my discharge for that.
cc-acp p-acp pno11 p-acp n1 pn31 vbz xx; pc-acp|vbz po11 n1, cc po11 n1 p-acp d.
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5825
But yet there is a heavier evidence; Pactum cum inferno, as the Prophet Isai speaks; I have made a Covenant with death, & with hell I am at an agreement;
But yet there is a Heavier evidence; Pact cum inferno, as the Prophet Isaiah speaks; I have made a Covenant with death, & with hell I am At an agreement;
p-acp av pc-acp vbz dt jc n1; np1 fw-la fw-la, p-acp dt n1 np1 vvz; pns11 vhb vvn dt n1 p-acp n1, cc p-acp n1 pns11 vbm p-acp dt n1;
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5826
that is, saies St. Gregory, Audacter, indesinentur peccamus, et diligendo, amicitiam profitemur:
that is, Says Saint Gregory, Audacitèr, indesinentur peccamus, et diligendo, amicitiam profitemur:
cst vbz, vvz n1 np1, n1, fw-la fw-la, fw-la fw-la, fw-la fw-la:
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5827
We sin constantly, and we sin continually, and we sin confidently, and we find so much pleasure and profit in sin,
We sin constantly, and we sin continually, and we sin confidently, and we find so much pleasure and profit in since,
pns12 vvb av-j, cc pns12 vvb av-j, cc pns12 vvb av-j, cc pns12 vvb av d n1 cc n1 p-acp n1,
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5828
as that we have made a league, and sworn a friendship with sin; & we keep that perverse, & irreligious promise, over-religiously;
as that we have made a league, and sworn a friendship with since; & we keep that perverse, & irreligious promise, over-religiously;
c-acp cst pns12 vhb vvn dt n1, cc vvn dt n1 p-acp n1; cc pns12 vvb cst j, cc j n1, j;
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5829
& the sins of our youth flow into other sins, when age disables us for them.
& the Sins of our youth flow into other Sins, when age disables us for them.
cc dt n2 pp-f po12 n1 vvi p-acp j-jn n2, c-crq n1 vvz pno12 p-acp pno32.
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5830
But yet there is a delectum est, in this case too, our Covenant with death is disannull'd, (saies that Prophet) when we are made partakers of the death of Christ, in the blessed Sacrament;
But yet there is a delectum est, in this case too, our Covenant with death is Disannulled, (Says that Prophet) when we Are made partakers of the death of christ, in the blessed Sacrament;
p-acp av pc-acp vbz dt fw-la fw-la, p-acp d n1 av, po12 n1 p-acp n1 vbz vvd, (vvz d n1) c-crq pns12 vbr vvn n2 pp-f dt n1 pp-f np1, p-acp dt j-vvn n1;
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5831
mine actual sins lose their act, and mine habitual sins fall from me, as a habit as a garment put of, when I come to that;
mine actual Sins loose their act, and mine habitual Sins fallen from me, as a habit as a garment put of, when I come to that;
po11 j n2 vvb po32 n1, cc po11 j n2 vvb p-acp pno11, c-acp dt n1 p-acp dt n1 vvn pp-f, c-crq pns11 vvb p-acp d;
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5832
ther's my charge, and my discharge for that.
ther's my charge, and my discharge for that.
pc-acp|vbz po11 n1, cc po11 n1 p-acp d.
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5833
But yet there is worse evidence against me, then either this Chirographum, the first hand writing of Adams hand,
But yet there is Worse evidence against me, then either this Chirographum, the First hand writing of Adams hand,
p-acp av pc-acp vbz jc n1 p-acp pno11, cs d d fw-la, dt ord n1 vvg pp-f npg1 n1,
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5834
or then this pactum, this contract of mine own hand, actual and habitual sin, (for of these, one is wash'd out in water,
or then this Pact, this contract of mine own hand, actual and habitual since, (for of these, one is washed out in water,
cc av d fw-la, d n1 pp-f po11 d n1, j cc j n1, (c-acp pp-f d, pi vbz vvn av p-acp n1,
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5835
and the other in blood, in the two Sacraments.) But then there is Lex in membris, saith the Apostle, I find a law, that when I would do good, evil is present with me;
and the other in blood, in the two Sacraments.) But then there is Lex in membris, Says the Apostle, I find a law, that when I would do good, evil is present with me;
cc dt n-jn p-acp n1, p-acp dt crd n2.) p-acp av pc-acp vbz np1 p-acp fw-la, vvz dt n1, pns11 vvb dt n1, cst c-crq pns11 vmd vdi j, j-jn vbz j p-acp pno11;
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5836
Sin assisted by me, is now become a Tyrant over me;
since assisted by me, is now become a Tyrant over me;
n1 vvn p-acp pno11, vbz av vvn dt n1 p-acp pno11;
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5837
and hath establish'd a government upon me, and therefore is a law of sin, and a law in my flesh, which after the water of baptism taken,
and hath established a government upon me, and Therefore is a law of since, and a law in my Flesh, which After the water of Baptism taken,
cc vhz vvd dt n1 p-acp pno11, cc av vbz dt n1 pp-f n1, cc dt n1 p-acp po11 n1, r-crq p-acp dt n1 pp-f n1 vvn,
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5838
and the water of penitent tears given;
and the water of penitent tears given;
cc dt n1 pp-f j-jn n2 vvn;
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5839
after the blood of Christ Jesus taken, and mine one blood given, (that is, a holy readiness at that time,
After the blood of christ jesus taken, and mine one blood given, (that is, a holy readiness At that time,
p-acp dt n1 pp-f np1 np1 vvn, cc po11 crd n1 vvn, (cst vbz, dt j n1 p-acp d n1,
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5840
when I am made partaker of Christs death, to die for Christ,) throws me back by relapses, into those repented sins.
when I am made partaker of Christ death, to die for christ,) throws me back by relapses, into those repented Sins.
c-crq pns11 vbm vvn n1 pp-f npg1 n1, pc-acp vvi p-acp np1,) vvz pno11 av p-acp n2, p-acp d vvd n2.
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5841
This put the Apostle to that passionate exclamation, O wretched man that I am;
This put the Apostle to that passionate exclamation, Oh wretched man that I am;
np1 vvd dt n1 p-acp d j n1, uh j n1 cst pns11 vbm;
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5842
and yet he found a deliverance, even from the body of his death through Jesus Christ his Lord, that is, a free and open recourse,
and yet he found a deliverance, even from the body of his death through jesus christ his Lord, that is, a free and open recourse,
cc av pns31 vvd dt n1, av p-acp dt n1 pp-f po31 n1 p-acp np1 np1 po31 n1, cst vbz, dt j cc j n1,
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5843
and access to him in all oppressions of heart, in all dejections of spirit.
and access to him in all oppressions of heart, in all dejections of Spirit.
cc n1 p-acp pno31 p-acp d n2 pp-f n1, p-acp d n2 pp-f n1.
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5844
Now, when this Chirographum, this band of Adams hand, Original sin, is cancell'd upon the Cross of Christ,
Now, when this Chirographum, this band of Adams hand, Original since, is canceled upon the Cross of christ,
av, c-crq d fw-la, d n1 pp-f npg1 n1, j-jn n1, vbz vvn p-acp dt n1 pp-f np1,
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5845
and this pactum, this band of mine own hand, actual sins, wash'd away in the blood of Christ,
and this Pact, this band of mine own hand, actual Sins, washed away in the blood of christ,
cc d fw-la, d n1 pp-f po11 d n1, j n2, vvn av p-acp dt n1 pp-f np1,
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5846
and this Lex in membris, this disposition to relapse into repented sins, (which as a tide that does certainly come every day, does come every day, in one form or other) is beaten back (as a tide by a bank) by a continual opposing the merits,
and this Lex in membris, this disposition to relapse into repented Sins, (which as a tide that does Certainly come every day, does come every day, in one from or other) is beaten back (as a tide by a bank) by a continual opposing the merits,
cc d np1 p-acp fw-la, d n1 p-acp n1 p-acp vvn n2, (r-crq c-acp dt n1 cst vdz av-j vvi d n1, vdz vvi d n1, p-acp crd n1 cc n-jn) vbz vvn av (c-acp dt n1 p-acp dt n1) p-acp dt j vvg dt n2,
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5847
and the example of Christ Jesus, and the practice of his fasting, & such other medicinal disciplines,
and the Exampl of christ jesus, and the practice of his fasting, & such other medicinal disciplines,
cc dt n1 pp-f np1 np1, cc dt n1 pp-f po31 n-vvg, cc d j-jn j n2,
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5848
as I find to prevail against such relapses, when by this blessed means the whole law, against which I am a trespasser, is evacuated, will God condemn me for all this,
as I find to prevail against such relapses, when by this blessed means the Whole law, against which I am a trespasser, is evacuated, will God condemn me for all this,
c-acp pns11 vvb pc-acp vvi p-acp d n2, c-crq p-acp d j-vvn n2 dt j-jn n1, p-acp r-crq pns11 vbm dt n1, vbz vvn, vmb np1 vvi pno11 p-acp d d,
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5849
and not by a law? when I have pleaded Christ, & Christ, and Christ baptism,
and not by a law? when I have pleaded christ, & christ, and christ Baptism,
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5850
and blood and tears, will God condemn mean oblique way, when he cannot by a direct way? by a secret purpose,
and blood and tears, will God condemn mean oblique Way, when he cannot by a Direct Way? by a secret purpose,
cc n1 cc n2, vmb np1 vvi j j n1, c-crq pns31 vmbx p-acp dt j n1? p-acp dt j-jn n1,
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5851
when he hath no law to condemn me by? Sad and discomposed, distorted and distracted soul;
when he hath no law to condemn me by? Sad and discomposed, distorted and distracted soul;
c-crq pns31 vhz dx n1 pc-acp vvi pno11 p-acp? j cc vvn, vvn cc j-vvn n1;
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5852
if it be well said in the School, absurdum est disputare ex manuscriptis, it is an unjust thing, in controversies and disputations, to press arguments out of manuscripts, that cannot be seen by every man;
if it be well said in the School, absurdum est disputare ex manuscriptis, it is an unjust thing, in controversies and disputations, to press Arguments out of manuscripts, that cannot be seen by every man;
cs pn31 vbb av vvn p-acp dt n1, fw-la fw-la fw-la fw-la fw-la, pn31 vbz dt j n1, p-acp n2 cc n2, pc-acp vvi n2 av pp-f n2, cst vmbx vbi vvn p-acp d n1;
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5853
it were ill said in thy conscience, that God will proceed against thee, ex manuscriptis, or condemn thee upon any thing, which thou never sawst, any unreveal'd purpose of his.
it were ill said in thy conscience, that God will proceed against thee, ex manuscriptis, or condemn thee upon any thing, which thou never Sawest, any unrevealed purpose of his.
pn31 vbdr av-jn vvn p-acp po21 n1, cst np1 vmb vvi p-acp pno21, fw-la fw-la, cc vvb pno21 p-acp d n1, r-crq pns21 av-x vvd2, d j n1 pp-f png31.
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5854
Suspicious soul, ill-presaging soul, is there something else besides the day of Judgment, that the Son of man does not know? disquiet soul, does he not know the proceeding of that Judgment, wherin himself is to be Judg? but that when he hath died for thy sins,
Suspicious soul, ill-presaging soul, is there something Else beside the day of Judgement, that the Son of man does not know? disquiet soul, does he not know the proceeding of that Judgement, wherein himself is to be Judge? but that when he hath died for thy Sins,
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5855
and so fulfill'd the law in thy behalf, thou maist be condemn'd without respect of that law,
and so fulfilled the law in thy behalf, thou Mayest be condemned without respect of that law,
cc av vvn dt n1 p-acp po21 n1, pns21 vm2 vbi vvn p-acp n1 pp-f d n1,
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5856
and upon something, that shall have had no consideration, no relation to any such breach, of any such law in thee? Intricated entangled conscience, Christ tels thee of a Judgment,
and upon something, that shall have had no consideration, no Relation to any such breach, of any such law in thee? Intricated entangled conscience, christ tells thee of a Judgement,
cc p-acp pi, cst vmb vhi vhn dx n1, dx n1 p-acp d d n1, pp-f d d n1 p-acp pno21? vvn j-vvn n1, np1 vvz pno21 pp-f dt n1,
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5857
because thou didst not do the works of mercy, not feed, not cloth the poor: for these were enjoyn'd thee by a law;
Because thou didst not do the works of mercy, not feed, not cloth the poor: for these were enjoined thee by a law;
c-acp pns21 vdd2 xx vdi dt n2 pp-f n1, xx vvi, xx n1 dt j: c-acp d vbdr vvn pno21 p-acp dt n1;
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5858
but he never tels thee of any Judgment therefore, because thy name was written in a dark book of death, never unclaps'd, never opened unto thee in thy life.
but he never tells thee of any Judgement Therefore, Because thy name was written in a dark book of death, never unclapsed, never opened unto thee in thy life.
cc-acp pns31 av-x vvz pno21 pp-f d n1 av, c-acp po21 n1 vbds vvn p-acp dt j n1 pp-f n1, av-x vvn, av-x vvd p-acp pno21 p-acp po21 n1.
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5859
He saies to the lovingly & indulgently, fear not, for it is Gods good pleasure to give you the Kingdom;
He Says to the lovingly & indulgently, Fear not, for it is God's good pleasure to give you the Kingdom;
pns31 vvz p-acp dt av-vvg cc av-j, vvb xx, c-acp pn31 vbz ng1 j n1 pc-acp vvi pn22 dt n1;
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but he never saies to the wickedest in the world, live in fear, dy in anxiety, in suspition and suspension, for his displeasure;
but he never Says to the wickedest in the world, live in Fear, die in anxiety, in suspicion and suspension, for his displeasure;
cc-acp pns31 av-x vvz p-acp dt js p-acp dt n1, vvb p-acp n1, vvb p-acp n1, p-acp n1 cc n1, p-acp po31 n1;
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5861
a displeasure conceiv'd against you before you were sinners, before you were men, hath thrown you out of that kingdom into utter darkness.
a displeasure conceived against you before you were Sinners, before you were men, hath thrown you out of that Kingdom into utter darkness.
dt n1 vvd p-acp pn22 c-acp pn22 vbdr n2, c-acp pn22 vbdr n2, vhz vvn pn22 av pp-f d n1 p-acp j n1.
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There is no condemnation to them, that are in Christ Jesus, The reason is added,There is no condemnation to them, that Are in christ jesus, The reason is added,
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because the law of the Spirit of life hath made them free from the law of sin and of death:
Because the law of the Spirit of life hath made them free from the law of since and of death:
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5864
All, upon all sides, is still refer'd to a law.
All, upon all sides, is still referred to a law.
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And where there is no law against thee, (as there is not to him that is in Christ;
And where there is no law against thee, (as there is not to him that is in christ;
cc c-crq pc-acp vbz dx n1 p-acp pno21, (c-acp pc-acp vbz xx p-acp pno31 cst vbz p-acp np1;
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and he is in Christ, who hath endeavoured the keeping or repented the breaking of the law) God wil never proceed to execution by any secret purpose ever notified, never manifested.
and he is in christ, who hath endeavoured the keeping or repented the breaking of the law) God will never proceed to execution by any secret purpose ever notified, never manifested.
cc pns31 vbz p-acp np1, r-crq vhz vvn dt n-vvg cc vvd dt n-vvg pp-f dt n1) np1 vmb av-x vvi p-acp n1 p-acp d j-jn n1 av vvn, av-x vvn.
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Suspicious, jealous, scattered soul recollect thy self, and give thy self that redintegration, that acquiescence which the spirit of God, in the means of the Church offers thee, study the mysterie of godliness which is without all controversie, that is, endeavour to keep, repent the not keeping of the law and thou art safe,
Suspicious, jealous, scattered soul recollect thy self, and give thy self that redintegration, that acquiescence which the Spirit of God, in the means of the Church offers thee, study the mystery of godliness which is without all controversy, that is, endeavour to keep, Repent thee not keeping of the law and thou art safe,
j, j, j-vvn n1 vvb po21 n1, cc vvb po21 n1 cst n1, cst n1 r-crq dt n1 pp-f np1, p-acp dt n2 pp-f dt n1 vvz pno21, vvb dt n1 pp-f n1 r-crq vbz p-acp d n1, cst vbz, vvb pc-acp vvi, vvb pno32 xx vvg pp-f dt n1 cc pns21 vb2r j,
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for that you shall be judged by, is a law. But then this law, is called here a law of liberty;
for that you shall be judged by, is a law. But then this law, is called Here a law of liberty;
c-acp cst pn22 vmb vbi vvn p-acp, vbz dt n1. p-acp av d n1, vbz vvn av dt n1 pp-f n1;
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and whether that denotation, that it is called a law of liberty, import an ease to us or heavier weight upon us, is our last disquisition and conclusion of all;
and whither that denotation, that it is called a law of liberty, import an ease to us or Heavier weight upon us, is our last disquisition and conclusion of all;
cc cs d n1, cst pn31 vbz vvn dt n1 pp-f n1, vvb dt n1 p-acp pno12 cc jc n1 p-acp pno12, vbz po12 ord n1 cc n1 pp-f d;
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So speak ye, and so do, as they that shall be judged by the law of liberty. So speak you, and so do, as they that shall be judged by the law of liberty.
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That the Apostle here by the law of liberty means the Gospel was never doubted; he had call'd the Gospel so before this place; That the Apostle Here by the law of liberty means the Gospel was never doubted; he had called the Gospel so before this place;
cst dt n1 av p-acp dt n1 pp-f n1 vvz dt n1 vbds av-x vvn; pns31 vhd vvn dt n1 av p-acp d n1;
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whoso looketh into the perfect law of liberty, and continueth therein, shal be blessed in his deed; whoso looks into the perfect law of liberty, and Continueth therein, shall be blessed in his deed;
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that is, blessed in doing so, blessed in conforming himself to the Gospel;
that is, blessed in doing so, blessed in conforming himself to the Gospel;
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but why does he call it so, A law of liberty? not because men naturally affecting liberty, might be drawn to an affection of the Gospel by proposing it, in that specious name of liberty, though it were not so.
but why does he call it so, A law of liberty? not Because men naturally affecting liberty, might be drawn to an affection of the Gospel by proposing it, in that specious name of liberty, though it were not so.
cc-acp q-crq vdz pns31 vvi pn31 av, dt n1 pp-f n1? xx c-acp n2 av-j vvg n1, vmd vbi vvn p-acp dt n1 pp-f dt n1 p-acp vvg pn31, p-acp cst j n1 pp-f n1, cs pn31 vbdr xx av.
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5875
The holy Ghost calls the Gospel a pearl, and a treasure, and a kingdome, and joy, and glory;
The holy Ghost calls the Gospel a pearl, and a treasure, and a Kingdom, and joy, and glory;
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5876
Not to allure men with false names, but because men love these; and the Gospel is truly all these, a pearl, and a treasure, and a kingdome, and joy, and glory;
Not to allure men with false names, but Because men love these; and the Gospel is truly all these, a pearl, and a treasure, and a Kingdom, and joy, and glory;
xx pc-acp vvi n2 p-acp j n2, cc-acp c-acp n2 vvb d; cc dt n1 vbz av-j d d, dt n1, cc dt n1, cc dt n1, cc n1, cc n1;
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And it is truly a law of liberty;
And it is truly a law of liberty;
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but of what kind, and in what respect? not such a liberty as they have established in the Roman Church, where Ecclesiastical liberty must exempt Ecclesiastical persons from participating all burdens of the State,
but of what kind, and in what respect? not such a liberty as they have established in the Roman Church, where Ecclesiastical liberty must exempt Ecclesiastical Persons from participating all burdens of the State,
cc-acp pp-f q-crq n1, cc p-acp r-crq n1? xx d dt n1 c-acp pns32 vhb vvn p-acp dt njp n1, c-crq j n1 vmb vvi j n2 p-acp vvg d n2 pp-f dt n1,
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and from being traitors, though they commit treason, because they are Subjects to no secular Prince;
and from being Traitors, though they commit treason, Because they Are Subject's to no secular Prince;
cc p-acp vbg n2, cs pns32 vvb n1, c-acp pns32 vbr n2-jn p-acp dx j n1;
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nor the liberty of the Anabaptist that overthrows Magistracy, and consequently all subjection both Ecclesiastical & Laick for when upon those words, Be ye not servants of men, St. Chrysostome sayes, This is Christian liberty, Nec aliis, nec sibi servire, neither to be subjects to others nor to our selves, that's spoken with modification an allegiance with relation to our first allegiance, to God;
nor the liberty of the Anabaptist that overthrows Magistracy, and consequently all subjection both Ecclesiastical & Laic for when upon those words, Be you not Servants of men, Saint Chrysostom Says, This is Christian liberty, Nec Others, nec sibi Serve, neither to be subject's to Others nor to our selves, that's spoken with modification an allegiance with Relation to our First allegiance, to God;
ccx dt n1 pp-f dt np1 cst vvz n1, cc av-j d n1 d j cc j c-acp c-crq p-acp d n2, vbb pn22 xx n2 pp-f n2, n1 np1 vvz, d vbz np1 n1, fw-la fw-la, fw-la fw-la fw-la, av-dx pc-acp vbi n2-jn p-acp n2-jn cc p-acp po12 n2, d|vbz vvn p-acp n1 dt n1 p-acp n1 p-acp po12 ord n1, p-acp np1;
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5881
not to be so subject to others, or to our selves, as that either for their sakes or our own, we depart from any necessary declaration of our service to God.
not to be so Subject to Others, or to our selves, as that either for their sakes or our own, we depart from any necessary declaration of our service to God.
xx pc-acp vbi av j-jn p-acp n2-jn, cc p-acp po12 n2, c-acp cst d p-acp po32 n2 cc po12 d, pns12 vvb p-acp d j n1 pp-f po12 n1 p-acp np1.
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5882
First then, the Gospel is a Law of Liberty, in respect of the author of the Gospel of God himself, First then, the Gospel is a Law of Liberty, in respect of the author of the Gospel of God himself,
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5883
because it leaves God at his liberty:
Because it leaves God At his liberty:
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5884
Not at liberty to judg against his Gospel, where he hath manifested it for a law;
Not At liberty to judge against his Gospel, where he hath manifested it for a law;
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for he hath laid a holy necessity upon himself to judg according to that law, where he hath published that law:
for he hath laid a holy necessity upon himself to judge according to that law, where he hath published that law:
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5886
But at liberty so, as that it consists only in his good pleasure, to what nation he will publish the gospel,
But At liberty so, as that it consists only in his good pleasure, to what Nation he will publish the gospel,
cc-acp p-acp n1 av, c-acp cst pn31 vvz av-j p-acp po31 j n1, p-acp r-crq n1 pns31 vmb vvi dt n1,
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5887
or in what nation he will continue the gospel, or upon what persons he wil make this gospel effectual.
or in what Nation he will continue the gospel, or upon what Persons he will make this gospel effectual.
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5888
So Oecumenius, (who is no single witness, nor speaks not alone, but compiles the former Fathers) places this liberty in God, That God is at liberty to give this gospel where he will,
So Oecumenius, (who is no single witness, nor speaks not alone, but compiles the former Father's) places this liberty in God, That God is At liberty to give this gospel where he will,
np1 np1, (r-crq vbz dx j n1, ccx vvz xx av-j, cc-acp vvz dt j n2) vvz d n1 p-acp np1, cst np1 vbz p-acp n1 pc-acp vvi d n1 c-crq pns31 vmb,
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5889
and at liberty so, as that he hath exempted no man, how well soever he love him,
and At liberty so, as that he hath exempted no man, how well soever he love him,
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5890
nor put any such fetters or manicles upon himself, but that he can and will punish those that transgresse this law.
nor put any such fetters or manacles upon himself, but that he can and will Punish those that transgress this law.
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5891
So it is a law of liberty to God;
So it is a law of liberty to God;
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5892
nothing determined upon any man, nothing concluded in himself, lies so in Gods way, as to hinder him from proceeding in his last judgment, according to the keeping or breaking of this law; still God is at liberty.
nothing determined upon any man, nothing concluded in himself, lies so in God's Way, as to hinder him from proceeding in his last judgement, according to the keeping or breaking of this law; still God is At liberty.
pix vvd p-acp d n1, pix vvn p-acp px31, vvz av p-acp ng1 n1, c-acp pc-acp vvi pno31 p-acp vvg p-acp po31 ord n1, vvg p-acp dt n-vvg cc vvg pp-f d n1; av np1 vbz p-acp n1.
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5893
And it is a law of liberty in respect of us: Of us, who are Christians;
And it is a law of liberty in respect of us: Of us, who Are Christians;
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5894
and considered so, either with a respect to the natural man, or with a respect to the Jew;
and considered so, either with a respect to the natural man, or with a respect to the Jew;
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for, if we compare the Christian with the natural man, the law of nature layes the same obligation upon the natural man,
for, if we compare the Christian with the natural man, the law of nature lays the same obligation upon the natural man,
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5896
as the gospel does upon the Christian, for the moral part thereof.
as the gospel does upon the Christian, for the moral part thereof.
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5897
The christian is no more bound to love God, nor his neighbor, than the natural man is;
The christian is no more bound to love God, nor his neighbour, than the natural man is;
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5898
therein the natural man hath no more liberty, than the christian; So far their law is equal:
therein the natural man hath no more liberty, than the christian; So Far their law is equal:
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5899
And then, all the law, which the christian hath and the natural man hath not, is a law of liberty to the christian, that is, a law that gives him an ease and a readier way to perform those duties;
And then, all the law, which the christian hath and the natural man hath not, is a law of liberty to the christian, that is, a law that gives him an ease and a Readier Way to perform those duties;
cc av, d dt n1, r-crq dt njp vhz cc dt j n1 vhz xx, vbz dt n1 pp-f n1 p-acp dt njp, cst vbz, dt n1 cst vvz pno31 dt n1 cc dt jc n1 pc-acp vvi d n2;
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which way the naturall man hath not, and yet is bound to the same duties.
which Way the natural man hath not, and yet is bound to the same duties.
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5901
The natural man, if he trangress that law which he finds in his own heart, finds a condemnation in himself, as well as the christian;
The natural man, if he transgress that law which he finds in his own heart, finds a condemnation in himself, as well as the christian;
dt j n1, cs pns31 vvb d n1 r-crq pns31 vvz p-acp po31 d n1, vvz dt n1 p-acp px31, c-acp av c-acp dt njp;
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5902
therein he is no freer than the christian:
therein he is no freer than the christian:
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5903
But he finds no Sanctuary, no Altar, no Sacrifice, no Church, no such liberty as the Christian does in the Gospel.
But he finds no Sanctuary, no Altar, no Sacrifice, no Church, no such liberty as the Christian does in the Gospel.
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5904
So the Gospel is a law of liberty to us, in respect of the natural man, that it sets us at liberty, restores us to liberty after we are fallen into prison for debt, into Gods displeasure for sin, by affording us means of reconciliation to God again.
So the Gospel is a law of liberty to us, in respect of the natural man, that it sets us At liberty, restores us to liberty After we Are fallen into prison for debt, into God's displeasure for since, by affording us means of reconciliation to God again.
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It is so also in respect of the law given by God to the Jews: The Jews had liberties;
It is so also in respect of the law given by God to the jews: The jews had Liberties;
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5906
that is, refuge and help of sacrifices for sin, which the natural man had not:
that is, refuge and help of Sacrifices for since, which the natural man had not:
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5907
For, if the natural man were driven and followed from his own heart, that he saw no comfort of an innocency there, he had no other liberties to fly to, no comfort in any other thing, no law, no promise annexed to any other action;
For, if the natural man were driven and followed from his own heart, that he saw no Comfort of an innocency there, he had no other Liberties to fly to, no Comfort in any other thing, no law, no promise annexed to any other actium;
c-acp, cs dt j n1 vbdr vvn cc vvn p-acp po31 d n1, cst pns31 vvd dx n1 pp-f dt n1 a-acp, pns31 vhd dx j-jn n2 pc-acp vvi p-acp, dx n1 p-acp d j-jn n1, dx n1, dx n1 vvn p-acp d j-jn n1;
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5908
not to Sacrifice as the Jew, or to Sacrament as the Christian, but must irremediably sink under the condemnation of his own heart.
not to Sacrifice as the Jew, or to Sacrament as the Christian, but must irremediably sink under the condemnation of his own heart.
xx pc-acp vvi p-acp dt np1, cc p-acp n1 p-acp dt njp, cc-acp vmb av-j vvi p-acp dt n1 pp-f po31 d n1.
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5909
The Jew had this liberty, a law; and a law, that involv'd the Gospel;
The Jew had this liberty, a law; and a law, that involved the Gospel;
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5910
But then the gospel was to the Jew but as a letter seal'd, and the Jew was but as a servant who was trusted to carry the letter as it was seal'd to another, to carry it to the Christian.
But then the gospel was to the Jew but as a Letter sealed, and the Jew was but as a servant who was trusted to carry the Letter as it was sealed to Another, to carry it to the Christian.
cc-acp av dt n1 vbds p-acp dt np1 p-acp p-acp dt n1 vvd, cc dt np1 vbds p-acp c-acp dt n1 r-crq vbds vvn pc-acp vvi dt n1 c-acp pn31 vbds vvd p-acp j-jn, pc-acp vvi pn31 p-acp dt njp.
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Now the Christian hath receiv'd this letter at the Jews hand, and he opens it; he sees the Jews prophecy made history to him;
Now the Christian hath received this Letter At the jews hand, and he Opens it; he sees the jews prophecy made history to him;
av dt njp vhz vvn d n1 p-acp dt np2 n1, cc pns31 vvz pn31; pns31 vvz dt np2 n1 vvd n1 p-acp pno31;
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5912
The Jews hope, and reversion made possession and inheritance to him; he sees the Jews faith made matter of fact;
The jews hope, and reversion made possession and inheritance to him; he sees the jews faith made matter of fact;
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he sees all that was promised and represented in the law, performed and recorded in the Gospel, and applied in the Church:
he sees all that was promised and represented in the law, performed and recorded in the Gospel, and applied in the Church:
pns31 vvz d cst vbds vvn cc vvn p-acp dt n1, vvn cc vvn p-acp dt n1, cc vvd p-acp dt n1:
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there Christ sayes, Hence forth call I not you servants, but friends; wherein consists this enfranchisement? In this;
there christ Says, Hence forth call I not you Servants, but Friends; wherein consists this enfranchisement? In this;
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5915
The servant knoweth not what his master doth; (The Jews knew not that) But I have called you friends, sayes Christ;The servant Knoweth not what his master does; (The jews knew not that) But I have called you Friends, Says christ;
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5916
For all things that I heard of my father, I have made known unto you. For all things that I herd of my father, I have made known unto you.
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The law made nothing perfect, saies the Apostle, Where was the defect? He tels us that, The old covenant (that is the law) gendreth to bondage; what bondage? he tels us that too, when he sayes, The law was a schoolmaster. The law made nothing perfect, Says the Apostle, Where was the defect? He tells us that, The old Covenant (that is the law) gendereth to bondage; what bondage? he tells us that too, when he Says, The law was a Schoolmaster.
dt n1 vvd pix j, vvz dt n1, q-crq vbds dt n1? pns31 vvz pno12 d, dt j n1 (cst vbz dt n1) vvz p-acp n1; r-crq n1? pns31 vvz pno12 d av, c-crq pns31 vvz, dt n1 vbds dt n1.
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The Jews were as school-boys, alwayes spelling and putting together types and figures, with things typified and figured:
The jews were as Schoolboys, always spelling and putting together types and figures, with things typified and figured:
dt np2 vbdr p-acp n2, av j-vvg cc vvg av n2 cc n2, p-acp n2 vvn cc vvn:
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How this Lamb should signifie Christ, how this fire should signifie a holy Ghost. The Christian is come from school to the University; from grammer to logick;
How this Lamb should signify christ, how this fire should signify a holy Ghost. The Christian is come from school to the university; from grammar to logic;
c-crq d n1 vmd vvi np1, c-crq d n1 vmd vvi dt j n1. dt njp vbz vvn p-acp n1 p-acp dt n1; p-acp n1 p-acp n1;
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to him that is Logos, it self, the word; to apprehend and apply Christ himself;
to him that is Logos, it self, the word; to apprehend and apply christ himself;
p-acp pno31 cst vbz np1, pn31 n1, dt n1; pc-acp vvi cc vvi np1 px31;
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and so is at more liberty, than when he had only a dark law, without any comment with the natural man,
and so is At more liberty, than when he had only a dark law, without any comment with the natural man,
cc av vbz p-acp av-dc n1, cs c-crq pns31 vhd av-j dt j n1, p-acp d n1 p-acp dt j n1,
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or only a dark comment, that is, the law with a dim light, and ill eys, as the Jews had;
or only a dark comment, that is, the law with a dim Light, and ill eyes, as the jews had;
cc av-j dt j n1, cst vbz, dt n1 p-acp dt j n1, cc j-jn n2, c-acp dt np2 vhd;
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for though the Jew had the liberty of alaw, yet they had not the law of liberty. So the gospel is a law of liberty to God, who is still at his liberty, to give and take,
for though the Jew had the liberty of alaw, yet they had not the law of liberty. So the gospel is a law of liberty to God, who is still At his liberty, to give and take,
c-acp cs dt np1 vhd dt n1 pp-f n1, av pns32 vhd xx dt n1 pp-f n1. av dt n1 vbz dt n1 pp-f n1 p-acp np1, r-crq vbz av p-acp po31 n1, pc-acp vvi cc vvi,
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and to condemn according to that law; and a law of liberty to us, as we are compared to the natural man, or to the Jew.
and to condemn according to that law; and a law of liberty to us, as we Are compared to the natural man, or to the Jew.
cc pc-acp vvi vvg p-acp d n1; cc dt n1 pp-f n1 p-acp pno12, c-acp pns12 vbr vvn p-acp dt j n1, cc p-acp dt np1.
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But when we confine our selves in our selves, positively without comparison, it is not such a law of liberty to us,
But when we confine our selves in our selves, positively without comparison, it is not such a law of liberty to us,
p-acp c-crq pns12 vvb po12 n2 p-acp po12 n2, av-j p-acp n1, pn31 vbz xx d dt n1 pp-f n1 p-acp pno12,
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as some men have come to a neer, saying, That the sins of Gods children do them no harm;
as Some men have come to a near, saying, That the Sins of God's children do them no harm;
c-acp d n2 vhb vvn p-acp dt av-j, vvg, cst dt n2 pp-f npg1 n2 vdb pno32 dx n1;
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That God sees not the sins of his children; that God was no farther out with David in his adultery, than in his repentance;
That God sees not the Sins of his children; that God was no farther out with David in his adultery, than in his Repentance;
cst np1 vvz xx dt n2 pp-f po31 n2; cst np1 vbds av-dx av-jc av p-acp np1 p-acp po31 n1, cs p-acp po31 n1;
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but as to be born within the covenant, that is, of christian parents, does not make us christians, (for, Non nascitur, sed renascitur, Christianus, ) The covenant gives us a title to the Sacrament of Baptism,
but as to be born within the Covenant, that is, of christian Parents, does not make us Christians, (for, Non nascitur, sed renascitur, Christian,) The Covenant gives us a title to the Sacrament of Baptism,
cc-acp c-acp pc-acp vbi vvn p-acp dt n1, cst vbz, pp-f njp n2, vdz xx vvi pno12 njpg2, (c-acp, fw-fr fw-la, fw-la fw-la, np1,) dt n1 vvz pno12 dt n1 p-acp dt n1 pp-f n1,
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and that sacrament makes us christians;
and that sacrament makes us Christians;
cc d n1 vvz pno12 njpg2;
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so this law of liberty gives us not a liberty to sin, but a liberty from sin, Noli libertate abuti, ad libere peccandum, sayes the same Father, It is not a liberty,
so this law of liberty gives us not a liberty to since, but a liberty from since, Noli Libertate abuti, ad libere peccandum, Says the same Father, It is not a liberty,
av d n1 pp-f n1 vvz pno12 xx dt n1 p-acp n1, cc-acp dt n1 p-acp n1, fw-la fw-la fw-la, fw-la fw-la fw-la, vvz dt d n1, pn31 vbz xx dt n1,
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but an impotency, a slavery to sin:
but an impotency, a slavery to since:
cc-acp dt n1, dt n1 p-acp n1:
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Voluntas libera, quae pia, sayes, he, only a holy soul, is a free soul, Where the spirit of the Lord is, there is liberty, sayes the Apostle: Voluntas Libera, Quae pia, Says, he, only a holy soul, is a free soul, Where the Spirit of the Lord is, there is liberty, Says the Apostle:
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And, Splendidissimum in se quisque habet speculum, Every man hath, a glass, a crystal, into which, And, Splendidissimum in se Quisque habet speculum, Every man hath, a glass, a crystal, into which,
cc, fw-la p-acp fw-la fw-la fw-la fw-la, d n1 vhz, dt n1, dt n1, p-acp r-crq,
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though he cannot cal up this spirit, (for the spirit of God breaths where it pleases him) yet he can see this spirit if he be there in that glass:
though he cannot call up this Spirit, (for the Spirit of God breathes where it Pleases him) yet he can see this Spirit if he be there in that glass:
cs pns31 vmbx vvi a-acp d n1, (c-acp dt n1 pp-f np1 n2 c-crq pn31 vvz pno31) av pns31 vmb vvi d n1 cs pns31 vbb a-acp p-acp d n1:
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Every man hath a glass in himself, where he may see himself, and the Image of God, sayes that Father,
Every man hath a glass in himself, where he may see himself, and the Image of God, Says that Father,
d n1 vhz dt n1 p-acp px31, c-crq pns31 vmb vvi px31, cc dt n1 pp-f np1, vvz d n1,
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and see how like he is to that:
and see how like he is to that:
cc vvb c-crq av-j pns31 vbz p-acp d:
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To dare to reflect upon my self, and to search all the corners of mine own conscience,
To Dare to reflect upon my self, and to search all the corners of mine own conscience,
pc-acp vvi pc-acp vvi p-acp po11 n1, cc pc-acp vvi d dt n2 pp-f po11 d n1,
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whether I have rightly used this law of liberty, and neither been bold before a sin, upon presumption of an easie,
whither I have rightly used this law of liberty, and neither been bold before a since, upon presumption of an easy,
cs pns11 vhb av-jn vvn d n1 pp-f n1, cc av-dx vbn j p-acp dt n1, p-acp n1 pp-f dt j,
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nor diffident after, upon suspicion of an impossible reconciliation to my God, this is Evangelical liberty.
nor diffident After, upon suspicion of an impossible reconciliation to my God, this is Evangelical liberty.
ccx j p-acp, p-acp n1 pp-f dt j n1 p-acp po11 np1, d vbz np1 n1.
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So then, (to end all) Though it be a law of liberty, because it gives me better means of prevention before,
So then, (to end all) Though it be a law of liberty, Because it gives me better means of prevention before,
av av, (pc-acp vvi d) cs pn31 vbb dt n1 pp-f n1, c-acp pn31 vvz pno11 j n2 pp-f n1 a-acp,
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and of restitution after, than the natural man or Jew had, yet we consider, that it is the law of liberty, this law, that hath afforded us these good helps, by which we shall be judged;
and of restitution After, than the natural man or Jew had, yet we Consider, that it is the law of liberty, this law, that hath afforded us these good helps, by which we shall be judged;
cc pp-f n1 a-acp, cs dt j n1 cc np1 vhd, av pns12 vvb, cst pn31 vbz dt n1 pp-f n1, d n1, cst vhz vvn pno12 d j n2, p-acp r-crq pns12 vmb vbi vvn;
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And so though our case be better than theirs, because we have this law of liberty which they wanted,
And so though our case be better than theirs, Because we have this law of liberty which they wanted,
cc av cs po12 n1 vbi jc cs png32, c-acp pns12 vhb d n1 pp-f n1 r-crq pns32 vvd,
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yet our case grows heavier than theirs if we use it not aright.
yet our case grows Heavier than theirs if we use it not aright.
av po12 n1 vvz jc cs png32 cs pns12 vvb pn31 xx av.
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The Jews shall be under a heavier condemnation than the natural man, because they had more liberty, that is, more means of avoyding sin than the naturall man had,
The jews shall be under a Heavier condemnation than the natural man, Because they had more liberty, that is, more means of avoiding since than the natural man had,
dt np2 vmb vbi p-acp dt jc n1 cs dt j n1, c-acp pns32 vhd av-dc n1, cst vbz, dc n2 pp-f vvg n1 cs dt j n1 vhd,
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and upon the same reason, the christian under a heavier condemnation than either, because he shall be judged by the law of liberty.
and upon the same reason, the christian under a Heavier condemnation than either, Because he shall be judged by the law of liberty.
cc p-acp dt d n1, dt njp p-acp dt jc n1 cs d, c-acp pns31 vmb vbi vvn p-acp dt n1 pp-f n1.
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What Judgement then gives this law? This; Qui non crediderit, damnabitur; So sayes this law, in the law-makers mouth, He that believes not shall be damned.
What Judgement then gives this law? This; Qui non crediderit, damnabitur; So Says this law, in the lawmakers Mouth, He that believes not shall be damned.
q-crq n1 av vvz d n1? np1; fw-fr fw-fr fw-la, fw-la; av vvz d n1, p-acp dt n2 n1, pns31 cst vvz xx vmb vbi vvn.
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And as no lesse light than faith it self, can shew you what faith is, what it is to believe;
And as no less Light than faith it self, can show you what faith is, what it is to believe;
cc p-acp dx dc n1 cs n1 pn31 n1, vmb vvi pn22 r-crq n1 vbz, r-crq pn31 vbz pc-acp vvi;
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so no lesse time than damnation shall last, can shew you what damnation is: For the very form of damnation is the everlastingness of it:
so no less time than damnation shall last, can show you what damnation is: For the very from of damnation is the everlastingness of it:
av dx dc n1 cs n1 vmb vvi, vmb vvi pn22 r-crq n1 vbz: c-acp dt j n1 pp-f n1 vbz dt n1 pp-f pn31:
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And, qui non crediderit, he that believeth not shall be damned;
And, qui non crediderit, he that Believeth not shall be damned;
cc, fw-fr fw-fr fw-la, pns31 cst vvz xx vmb vbi vvn;
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there is no commutation of penance, nor beheading after a sentence of a more ignominious death in that Court.
there is no commutation of penance, nor beheading After a sentence of a more ignominious death in that Court.
pc-acp vbz dx n1 pp-f n1, ccx vvg p-acp dt n1 pp-f dt av-dc j n1 p-acp d n1.
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Doest thou believe that thou doest believe? yet this law takes not that answer; This law of liberty takes the liberty to look farther; through faith into works;
Dost thou believe that thou dost believe? yet this law Takes not that answer; This law of liberty Takes the liberty to look farther; through faith into works;
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for so sayes the law, in the mouth of the law-maker, To whom much is given, of him much shall be required.
for so Says the law, in the Mouth of the lawmaker, To whom much is given, of him much shall be required.
c-acp av vvz dt n1, p-acp dt n1 pp-f dt n1, p-acp ro-crq d vbz vvn, pp-f pno31 av-d vmb vbi vvn.
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Hast thou considered every new title of honor, and every new addition of office, every new step into higher places, to have laid new duties,
Hast thou considered every new title of honour, and every new addition of office, every new step into higher places, to have laid new duties,
vh2 pns21 vvn d j n1 pp-f n1, cc d j n1 pp-f n1, d j n1 p-acp jc n2, pc-acp vhi vvn j n2,
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and new obligations upon thee? hast thou doubled the hours of thy prayers when thy preferments are doubled,
and new obligations upon thee? hast thou doubled the hours of thy Prayers when thy preferments Are doubled,
cc j n2 p-acp pno21? vh2 pns21 vvn dt n2 pp-f po21 n2 c-crq po21 n2 vbr vvn,
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and encreased thine alms according as thy revenues are encreased? hast thou done something, done much in this kind? this law will not be answered so;
and increased thine alms according as thy revenues Are increased? hast thou done something, done much in this kind? this law will not be answered so;
cc vvd po21 n2 vvg p-acp po21 n2 vbr vvn? vh2 pns21 vdi pi, vdn d p-acp d n1? d n1 vmb xx vbi vvn av;
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this law of liberty takes the liberty to call upon thee for all.
this law of liberty Takes the liberty to call upon thee for all.
d n1 pp-f n1 vvz dt n1 pc-acp vvi p-acp pno21 p-acp d.
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Here also the law saies, in the mouth of the law-maker, If thou have agreed with many adversaries, sayes Christ, (let that be if thou have satisfied many duties; (for duties are adversaries, that is, tentations upon us) yet as long as thou hast one adversary, agree with that adversary quickly in the way;
Here also the law Says, in the Mouth of the lawmaker, If thou have agreed with many Adversaries, Says christ, (let that be if thou have satisfied many duties; (for duties Are Adversaries, that is, tentations upon us) yet as long as thou hast one adversary, agree with that adversary quickly in the Way;
av av dt n1 vvz, p-acp dt n1 pp-f dt n1, cs pns21 vhb vvn p-acp d n2, vvz np1, (vvd cst vbb cs pns21 vhb vvn d n2; (c-acp n2 vbr n2, cst vbz, n2 p-acp pno12) av c-acp av-j c-acp pns21 vh2 crd n1, vvb p-acp d n1 av-j p-acp dt n1;
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leave no duty undischarged nor unrepented in this life. Beloved, we have well delivered our selves of the fear of Purgatory; None of us fear that;
leave no duty undischarged nor unrepented in this life. beloved, we have well Delivered our selves of the Fear of Purgatory; None of us Fear that;
vvb dx n1 j ccx n1 p-acp d n1. j-vvn, pns12 vhb av vvn po12 n2 pp-f dt n1 pp-f n1; pix pp-f pno12 vvi d;
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but another mistaking hath overtaken us, and we flatter our selves with another danger, that is, compensation;
but Another mistaking hath overtaken us, and we flatter our selves with Another danger, that is, compensation;
cc-acp j-jn vvg vhz vvn pno12, cc pns12 vvb po12 n2 p-acp j-jn n1, cst vbz, n1;
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That by doing well in one place, our ill doing in another is recompensed.
That by doing well in one place, our ill doing in Another is recompensed.
cst p-acp vdg av p-acp crd n1, po12 j-jn vdg p-acp j-jn vbz vvn.
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An ill officer looks to be saved because he is a good husband to his wife;
an ill officer looks to be saved Because he is a good husband to his wife;
dt j-jn n1 vvz pc-acp vbi vvn c-acp pns31 vbz dt j n1 p-acp po31 n1;
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a good father to his children; a good master to his servants; and he thinks he hath three to one for his salvatien.
a good father to his children; a good master to his Servants; and he thinks he hath three to one for his salvatien.
dt j n1 p-acp po31 n2; dt j n1 p-acp po31 n2; cc pns31 vvz pns31 vhz crd p-acp crd p-acp po31 n1.
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But as nature requires the qualities of every element, which thou art composed of;
But as nature requires the qualities of every element, which thou art composed of;
p-acp p-acp n1 vvz dt n2 pp-f d n1, r-crq pns21 vb2r vvn pp-f;
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so this law of liberty calls upon thee, for the exercises of all those vertues, that appertain to every particular place thou holdst.
so this law of liberty calls upon thee, for the exercises of all those Virtues, that appertain to every particular place thou holdest.
av d n1 pp-f n1 vvz p-acp pno21, p-acp dt n2 pp-f d d n2, cst vvb p-acp d j n1 pns21 vv2.
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This liberty, this law of liberty takes, It binds thee to believe Christ, all Christ, Gods Christ,
This liberty, this law of liberty Takes, It binds thee to believe christ, all christ, God's christ,
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as he was the eternal Son of the Father, God of God; our Christ, as he was made man for our salvation;
as he was the Eternal Son of the Father, God of God; our christ, as he was made man for our salvation;
c-acp pns31 vbds dt j n1 pp-f dt n1, np1 pp-f np1; po12 np1, c-acp pns31 vbds vvn n1 p-acp po12 n1;
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and thy Christ, as his blessed spirit, in this his ordinance applies him to thee, and offers him into thine armes this minute.
and thy christ, as his blessed Spirit, in this his Ordinance Applies him to thee, and offers him into thine arms this minute.
cc po21 np1, c-acp po31 j-vvn n1, p-acp d po31 n1 vvz pno31 p-acp pno21, cc vvz pno31 p-acp po21 n2 d n1.
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And then to know that he looks for a retribution from thee, in that measure in which he dealt with thee, much for much;
And then to know that he looks for a retribution from thee, in that measure in which he dealt with thee, much for much;
cc av pc-acp vvi cst pns31 vvz p-acp dt n1 p-acp pno21, p-acp d n1 p-acp r-crq pns31 vvd p-acp pno21, av-d p-acp av-d;
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and for several kinds of good, according to those several good things which he hath done for thee:
and for several Kinds of good, according to those several good things which he hath done for thee:
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And if thou be first defective in these, and then defective in laying hold upon him, who is the propitiation and satisfaction for thy defects in these:
And if thou be First defective in these, and then defective in laying hold upon him, who is the propitiation and satisfaction for thy defects in these:
cc cs pns21 vbi ord j p-acp d, cc av j p-acp vvg n1 p-acp pno31, r-crq vbz dt n1 cc n1 p-acp po21 n2 p-acp d:
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This law of liberty returns to her liberty, to pronounce, and the Judg to his liberty to execute that sentence, Damnaberis, thou wilt be cast into prison, where thou must pay the last farthing; thou must; for Christ dyes not there;
This law of liberty returns to her liberty, to pronounce, and the Judge to his liberty to execute that sentence, Damnaberis, thou wilt be cast into prison, where thou must pay the last farthing; thou must; for christ dies not there;
d n1 pp-f n1 vvz p-acp po31 n1, pc-acp vvi, cc dt n1 p-acp po31 n1 pc-acp vvi d n1, np1, pns21 vm2 vbi vvn p-acp n1, c-crq pns21 vmb vvi dt ord n1; pns21 vmb; p-acp np1 vvz xx a-acp;
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and therefore there thou must lie till there come such another ransome as Christ; nay a greater ransome than Christ was, for Christ paid no debts in that prison:
and Therefore there thou must lie till there come such Another ransom as christ; nay a greater ransom than christ was, for christ paid no debts in that prison:
cc av a-acp pns21 vmb vvi c-acp pc-acp vvi d j-jn n1 p-acp np1; uh-x dt jc n1 cs np1 vbds, c-acp np1 vvd dx n2 p-acp d n1:
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This then is the christians case, and this is the abridgment of his Religion, Sic loquimini, Sic facite;
This then is the Christians case, and this is the abridgment of his Religion, Sic Speak, Sic Facite;
d av vbz dt njpg2 n1, cc d vbz dt n1 pp-f po31 n1, fw-la fw-la, fw-la n1;
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To speak aright, and to do aright;
To speak aright, and to do aright;
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to professe the truth and not be afraid nor ashamed of that, and to live according to that profession:
to profess the truth and not be afraid nor ashamed of that, and to live according to that profession:
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For no man can make God the author of sin;
For no man can make God the author of since;
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but that man comes as neer it as he can, that makes Gods religion a cloak for his sin.
but that man comes as near it as he can, that makes God's Religion a cloak for his since.
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To this God proceeds not meerly, and onely by commandment, but by perswasion too; and though he be not bound to do so, yethe does give a reason:
To this God proceeds not merely, and only by Commandment, but by persuasion too; and though he be not bound to do so, yethe does give a reason:
p-acp d np1 vvz xx av-j, cc av-j p-acp n1, cc-acp p-acp n1 av; cc cs pns31 vbb xx vvn pc-acp vdi av, vvz vdz vvi dt n1:
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The reason is, because we must give account of both; both of actions and of words;
The reason is, Because we must give account of both; both of actions and of words;
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of both we shall be judged;
of both we shall be judged;
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But judged by a law, a law which excludes on Gods part, any secret ill purpose upon us, if we keep his law;
But judged by a law, a law which excludes on God's part, any secret ill purpose upon us, if we keep his law;
cc-acp vvn p-acp dt n1, dt n1 r-crq vvz p-acp npg1 n1, d j-jn j-jn n1 p-acp pno12, cs pns12 vvb po31 n1;
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A law which excludes on our part, all pretence of ignorance; for no man can plead ignorance of a law.
A law which excludes on our part, all pretence of ignorance; for no man can plead ignorance of a law.
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And then, a law of liberty; of liberty to God;
And then, a law of liberty; of liberty to God;
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for God was not bound to save a man because he made him, but of his own goodness, he vouchsafed him a law, by which he may be saved:
for God was not bound to save a man Because he made him, but of his own Goodness, he vouchsafed him a law, by which he may be saved:
p-acp np1 vbds xx vvn pc-acp vvi dt n1 c-acp pns31 vvd pno31, cc-acp pp-f po31 d n1, pns31 vvd pno31 dt n1, p-acp r-crq pns31 vmb vbi vvn:
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A law of liberty to us; so that there is no Epicurism, to do what we list;
A law of liberty to us; so that there is no Epicurism, to do what we list;
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no such liberty as makes us libertins;
no such liberty as makes us libertins;
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for then there were no law, nor Stoicism, nor fatality, that constrains us to do that we would not do,
for then there were no law, nor Stoicism, nor fatality, that constrains us to do that we would not do,
c-acp cs pc-acp vbdr dx n1, ccx n1, ccx n1, cst vvz pno12 pc-acp vdi cst pns12 vmd xx vdi,
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for then there were no liberty.
for then there were no liberty.
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But the Gospel is such a law of liberty as delivers us, upon whom it works, from the necessity of falling into the bondage of sin,
But the Gospel is such a law of liberty as delivers us, upon whom it works, from the necessity of falling into the bondage of since,
p-acp dt n1 vbz d dt n1 pp-f n1 c-acp vvz pno12, p-acp ro-crq pn31 vvz, p-acp dt n1 pp-f vvg p-acp dt n1 pp-f n1,
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before, and from the impossibility of recovering after, if we be fallen into that bondage. And this is liberty enough:
before, and from the impossibility of recovering After, if we be fallen into that bondage. And this is liberty enough:
a-acp, cc p-acp dt n1 pp-f vvg a-acp, cs pns12 vbb vvn p-acp d n1. cc d vbz n1 av-d:
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And of this liberty our blessed God give us the right use, for his son Christ Jesus sake by the operation of that holy Ghost that proceeds from both. Amen.
And of this liberty our blessed God give us the right use, for his son christ jesus sake by the operation of that holy Ghost that proceeds from both. Amen.
cc pp-f d n1 po12 j-vvn np1 vvb pno12 dt j-jn n1, p-acp po31 n1 np1 np1 n1 p-acp dt n1 pp-f cst j n1 cst vvz p-acp d. uh-n.
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A SERMON Preached to Queen Anne, at Denmarke-house. December. 14. 1617. SERMON XVIII. Proverbs 8.17. I love them that love me, and they that seek me early shall find me.
A SERMON Preached to Queen Anne, At Denmark-house. December. 14. 1617. SERMON XVIII. Proverbs 8.17. I love them that love me, and they that seek me early shall find me.
dt n1 vvn p-acp n1 np1, p-acp n1. np1. crd crd n1 np1. n2 crd. pns11 vvb pno32 cst vvb pno11, cc pns32 cst vvb pno11 av-j vmb vvi pno11.
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AS the Prophets, and the other Secretaries of the holy Ghost in penning the books of Scriptures, do for the most part retain,
AS the prophets, and the other Secretary's of the holy Ghost in penning the books of Scriptures, do for the most part retain,
p-acp dt n2, cc dt j-jn n2 pp-f dt j n1 p-acp vvg dt n2 pp-f n2, vdb p-acp dt av-ds n1 vvi,
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and express in their writings some impressions, and some air of their former professions;
and express in their writings Some impressions, and Some air of their former professions;
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those that had been bred in Courts and Cities, those that had been Shepheards and Heardsmen, those that had been Fishers, and so of the rest;
those that had been bred in Courts and Cities, those that had been Shepherds and Herdsmen, those that had been Fishers, and so of the rest;
d cst vhd vbn vvn p-acp n2 cc n2, d cst vhd vbn n2 cc n2, d cst vhd vbn n2, cc av pp-f dt n1;
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ever inserting into their writings some phrases, some metaphors, some allusions, taken from that profession which they had exercised before;
ever inserting into their writings Some phrases, Some metaphors, Some allusions, taken from that profession which they had exercised before;
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so that soul, that hath been transported upon any particular worldly pleasure, when it is intirely turn'd upon God,
so that soul, that hath been transported upon any particular worldly pleasure, when it is entirely turned upon God,
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and the contemplation of his all-sufficiency and abundance, doth find in God fit subject, and just occasion to exercise the same affection piously,
and the contemplation of his All-sufficiency and abundance, does find in God fit Subject, and just occasion to exercise the same affection piously,
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and religiously, which had before so sinfully transported, and possest it.
and religiously, which had before so sinfully transported, and possessed it.
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A covetous person, who is now truly converted to God, he will exercise a spiritual covetousness still, he will desire to have him all, he will have good security, the seal and assurance of the holy Ghost;
A covetous person, who is now truly converted to God, he will exercise a spiritual covetousness still, he will desire to have him all, he will have good security, the seal and assurance of the holy Ghost;
dt j n1, r-crq vbz av av-j vvn p-acp np1, pns31 vmb vvi dt j n1 av, pns31 vmb vvi pc-acp vhi pno31 d, pns31 vmb vhi j n1, dt n1 cc n1 pp-f dt j n1;
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and he will have his security often renewed by new testimonies, and increases of those graces in him; he will have witnesses enough;
and he will have his security often renewed by new testimonies, and increases of those graces in him; he will have Witnesses enough;
cc pns31 vmb vhi po31 n1 av vvn p-acp j n2, cc vvz pp-f d n2 p-acp pno31; pns31 vmb vhi n2 av-d;
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he will have the testimonie of all the world, by his good life and conversation;
he will have the testimony of all the world, by his good life and Conversation;
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he will gain every way at Gods hand, he will have wages of God, for he will be his servant;
he will gain every Way At God's hand, he will have wages of God, for he will be his servant;
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he will have a portion from God, for he will be his Son;
he will have a portion from God, for he will be his Son;
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he will have a reversion, he will be sure that his name is in the book of life;
he will have a reversion, he will be sure that his name is in the book of life;
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he will have pawns, the seals of the Sacraments, nay, he will have a present possession;
he will have pawns, the Seals of the Sacraments, nay, he will have a present possession;
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all that God hath promised, all that Christ hath purchased, all that the holy Ghost hath the stewardship and dispensation of, he will have all in present, by the appropriation and investiture of an actual and applying faith;
all that God hath promised, all that christ hath purchased, all that the holy Ghost hath the stewardship and Dispensation of, he will have all in present, by the appropriation and investiture of an actual and applying faith;
d cst np1 vhz vvn, d cst np1 vhz vvn, d cst dt j n1 vhz dt n1 cc n1 pp-f, pns31 vmb vhi d p-acp j, p-acp dt n1 cc n1 pp-f dt j cc vvg n1;
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a covetous person converted will be spiritually covetous still.
a covetous person converted will be spiritually covetous still.
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So will a voluptuous man, who is turned to God, find plenty and deliciousnes enough in him, to feed his soul,
So will a voluptuous man, who is turned to God, find plenty and deliciousness enough in him, to feed his soul,
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as with marrow, and with fatness, as David expresses it;
as with marrow, and with fatness, as David Expresses it;
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and so an angry and passionate man, will find zeal enough in the house of God to eat him up.
and so an angry and passionate man, will find zeal enough in the house of God to eat him up.
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All affections which are common to all men, and those to which in particular, particular men have been adicted to, shall not only be justly employed upon God,
All affections which Are Common to all men, and those to which in particular, particular men have been addicted to, shall not only be justly employed upon God,
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but also securely employed, because we cannot exceed, nor go too far in imploying them upon him.
but also securely employed, Because we cannot exceed, nor go too Far in employing them upon him.
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According to this Rule, St. Paul, who had been so vehement a persecutor, had ever his thoughts exercised upon that;
According to this Rule, Saint Paul, who had been so vehement a persecutor, had ever his thoughts exercised upon that;
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and thereupon after his conversion, he fulfils the rest of the sufferings of Christ in his flesh, he suffers most, he makes most mention of his suffering of any of the Apostles.
and thereupon After his conversion, he fulfils the rest of the sufferings of christ in his Flesh, he suffers most, he makes most mention of his suffering of any of the Apostles.
cc av p-acp po31 n1, pns31 vvz dt n1 pp-f dt n2 pp-f np1 p-acp po31 n1, pns31 vvz av-ds, pns31 vvz ds n1 pp-f po31 n1 pp-f d pp-f dt n2.
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And according to this Rule too, Salomon, whose disposition was amorous, and excessive in the love of women,
And according to this Rule too, Solomon, whose disposition was Amoros, and excessive in the love of women,
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when he turn'd to God, he departed not utterly from his old phrase and language,
when he turned to God, he departed not utterly from his old phrase and language,
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but having put a new, and a spiritual tincture, and form and habit in all his thoughts,
but having put a new, and a spiritual tincture, and from and habit in all his thoughts,
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and words, he conveyes all his loving approaches and applications to God, and all Gods gracious answers to his amorous soul, into songs,
and words, he conveys all his loving Approaches and applications to God, and all God's gracious answers to his Amoros soul, into songs,
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and Epithalamians, and meditations upon contracts, and marriages between God and his Church, and between God and his soul;
and Epithalamians, and meditations upon contracts, and marriages between God and his Church, and between God and his soul;
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as we see so evidently in all his other writings, and particularly in this text, I love them, &c.
as we see so evidently in all his other writings, and particularly in this text, I love them, etc.
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In which words is expressed all that belongs to love, all which, is to desire, and to enjoy; In which words is expressed all that belongs to love, all which, is to desire, and to enjoy;
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for to desire without fruition, is a rage, and to enjoy without desire is a stupidity:
for to desire without fruition, is a rage, and to enjoy without desire is a stupidity:
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In the first alone we think of nothing, but that which we then would have; and in the second alone, we are not for that, when we have it;
In the First alone we think of nothing, but that which we then would have; and in the second alone, we Are not for that, when we have it;
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in the first, we are without it;
in the First, we Are without it;
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in the second, we were as good we were, for we have no pleasure in it;
in the second, we were as good we were, for we have no pleasure in it;
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nothing then can give us satisfaction, but where those two concurr, amare and frui, to love and to enjoy.
nothing then can give us satisfaction, but where those two concur, amare and frui, to love and to enjoy.
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In sensual love it is so;
In sensual love it is so;
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Quid erat quod me delectabat nisi amare et amari? I take no joy in this world,Quid erat quod me delectabat nisi amare et Amari? I take no joy in this world,
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but in loving, and in being beloved;
but in loving, and in being Beloved;
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in sensual love it is so, but in sensual love, when we are come so far;
in sensual love it is so, but in sensual love, when we Are come so Far;
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there is no satisfaction in that;
there is no satisfaction in that;
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the same Father confesseth more of himself, then any Commission, any oath would have put him to, Amatus sum, et perveni occulte ad fruendum, I had all I desir'd, and I had it with that advantage of having it secretly;
the same Father Confesses more of himself, then any Commission, any oath would have put him to, Beloved sum, et perveni occult ad fruendum, I had all I desired, and I had it with that advantage of having it secretly;
dt d n1 vvz dc pp-f px31, cs d n1, d n1 vmd vhi vvn pno31 p-acp, np1 n1, fw-la fw-la j fw-la fw-la, pns11 vhd d pns11 vvd, cc pns11 vhd pn31 p-acp d n1 pp-f vhg pn31 av-jn;
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but what got I by all that, Ut caederer virgis ardentibus ferreis, zeli suspicionis et rixarum;
but what god I by all that, Ut caederer virgis ardentibus ferreis, Zeli suspicionis et rixarum;
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nothing but to be scourg'd with burning iron rods, rods of jealousie, of suspition, and of quarrels;
nothing but to be scourged with burning iron rods, rods of jealousy, of suspicion, and of quarrels;
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but in the love and enjoying of this text, there is no room for Jealousie, nor suspition, nor quarrelsome complaining.
but in the love and enjoying of this text, there is no room for Jealousy, nor suspicion, nor quarrelsome complaining.
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In this text then you may be pleased to consider these two things, Quid amare, quid frui, what the affection of this love is, what is the blessedness of this enjoying; In this text then you may be pleased to Consider these two things, Quid amare, quid frui, what the affection of this love is, what is the blessedness of this enjoying;
p-acp d n1 cs pn22 vmb vbi vvn pc-acp vvi d crd n2, fw-la fw-la, fw-la fw-la, r-crq dt n1 pp-f d n1 vbz, q-crq vbz dt n1 pp-f d n-vvg;
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but in the first of these, we must first consider the persons, who are the lovers in this text;
but in the First of these, we must First Consider the Persons, who Are the lovers in this text;
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for there are persons that are incredible, though they say they love, because they are accustomed to falshood;
for there Are Persons that Are incredible, though they say they love, Because they Are accustomed to falsehood;
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and there are persons which are unrequitable, though they be believed to love, because they love not where, & as they should.
and there Are Persons which Are unrequitable, though they be believed to love, Because they love not where, & as they should.
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When we have found the persons, in a second consideration we shall look upon the affection it self, what is the love in this text;
When we have found the Persons, in a second consideration we shall look upon the affection it self, what is the love in this text;
c-crq pns12 vhb vvn dt n2, p-acp dt ord n1 pns12 vmb vvi p-acp dt n1 pn31 n1, r-crq vbz dt n1 p-acp d n1;
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and then after that, upon the bond, and union and condition of this love, that it is mutual, I love them that love me;
and then After that, upon the bound, and Union and condition of this love, that it is mutual, I love them that love me;
cc av p-acp d, p-acp dt n1, cc n1 cc n1 pp-f d n1, cst pn31 vbz j, pns11 vvb pno32 cst vvb pno11;
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and having passed those three branches of the first part, we shall in the second, which is enjoying, consider first, that this enjoying, is expressed in the word finding;
and having passed those three branches of the First part, we shall in the second, which is enjoying, Consider First, that this enjoying, is expressed in the word finding;
cc vhg vvn d crd n2 pp-f dt ord n1, pns12 vmb p-acp dt ord, r-crq vbz vvg, vvb ord, cst d n-vvg, vbz vvn p-acp dt n1 vvg;
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and then that this finding requires two conditions, a seeking, and an early seeking, And they that seek me early shall find me.
and then that this finding requires two conditions, a seeking, and an early seeking, And they that seek me early shall find me.
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The Person that professes love in this place is wisdom her self, as appears at the beginning of the Chapter;
The Person that Professes love in this place is Wisdom her self, as appears At the beginning of the Chapter;
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so that sapere et amare, to be wise & to love, which perchance never met before nor since, are met in this text:
so that Sapere et amare, to be wise & to love, which perchance never met before nor since, Are met in this text:
av d fw-la fw-la fw-la, pc-acp vbi j cc pc-acp vvi, r-crq av av-x vvd a-acp ccx a-acp, vbr vvn p-acp d n1:
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but whether this wisdom, so frequently mentioned in this book of Proverbs, be sapientia creata or increat, whether it be the wisdom,
but whither this Wisdom, so frequently mentioned in this book of Proverbs, be sapientia Created or increat, whither it be the Wisdom,
cc-acp cs d n1, av av-j vvn p-acp d n1 pp-f n2, vbb fw-la fw-la cc vvb, cs pn31 vbb dt n1,
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or the root of wisdom, Christ Jesus, hath been diversly debated:
or the root of Wisdom, christ jesus, hath been diversely debated:
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the occasion grew in that great Councel of Nice, where the Catholick Fathers understood this wisdom, to be intended of Christ himself,
the occasion grew in that great Council of Nicaenae, where the Catholic Father's understood this Wisdom, to be intended of christ himself,
dt n1 vvd p-acp d j n1 pp-f j, c-crq dt njp n2 vvd d n1, pc-acp vbi vvn pp-f np1 px31,
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and then the Arrian hereticks pressed some places of this book, where such things seemed to them to be spoken of wisdom,
and then the Arrian Heretics pressed Some places of this book, where such things seemed to them to be spoken of Wisdom,
cc av dt n1 n2 vvd d n2 pp-f d n1, c-crq d n2 vvd p-acp pno32 pc-acp vbi vvn pp-f n1,
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as could not be applyable to any but to a Creature;
as could not be appliable to any but to a Creature;
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and that therefore if Christ were this wisdom, Christ must necessarily be a Creature, and not God.
and that Therefore if christ were this Wisdom, christ must necessarily be a Creature, and not God.
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We will not dispute those things over again now, they are clearly enough, & largely enough set down in that Councel;
We will not dispute those things over again now, they Are clearly enough, & largely enough Set down in that Council;
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but since there is nothing said of wisdom in all this book, which hath not been by good expositors applied to Christ, much more may we presume the lover in this text, (though presented in the name of wisdom) to be Christ himself, and so we do.
but since there is nothing said of Wisdom in all this book, which hath not been by good expositors applied to christ, much more may we presume the lover in this text, (though presented in the name of Wisdom) to be christ himself, and so we do.
cc-acp c-acp pc-acp vbz pix vvd pp-f n1 p-acp d d n1, r-crq vhz xx vbn p-acp j n2 vvn p-acp np1, av-d av-dc vmb pns12 vvi dt n1 p-acp d n1, (cs vvn p-acp dt n1 pp-f n1) pc-acp vbi np1 px31, cc av pns12 vdb.
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To shew the constancy and durableness of this love, the lover is a he, that is Christ;
To show the constancy and durableness of this love, the lover is a he, that is christ;
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to shew the vehemency and earnestness of it, the lover is a shee, that is wisdom,
to show the vehemency and earnestness of it, the lover is a she, that is Wisdom,
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as it is often expressed in this Chapter, she crieth, she uttereth her voice;
as it is often expressed in this Chapter, she cries, she utters her voice;
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yea in one place of the Bible (and only in that one place I think) where Moses would express an extraordinary,
yea in one place of the bible (and only in that one place I think) where Moses would express an extraordinary,
uh p-acp crd n1 pp-f dt n1 (cc av-j p-acp d crd n1 pns11 vvb) q-crq np1 vmd vvi dt j,
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and vehement and passionate indignation in God against his people, when as it is in that text, his wrath was kindled,
and vehement and passionate Indignation in God against his people, when as it is in that text, his wrath was kindled,
cc j cc j n1 p-acp np1 p-acp po31 n1, c-crq c-acp pn31 vbz p-acp d n1, po31 n1 vbds vvn,
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and grievously kindled, there and only their doth Moses attribute even to God himself the feminine sex,
and grievously kindled, there and only their does Moses attribute even to God himself the Faemin sex,
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and speaks to God in the original language, as if he should have call'd him Deam Iratam, an angry she God;
and speaks to God in the original language, as if he should have called him Dream Iratam, an angry she God;
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all that is good then, either in the love of man or woman is in this love;
all that is good then, either in the love of man or woman is in this love;
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for he is expressed in both sexes, man and woman; and all that can be ill in the love of either sex, is purged away,
for he is expressed in both sexes, man and woman; and all that can be ill in the love of either sex, is purged away,
c-acp pns31 vbz vvn p-acp d n2, n1 cc n1; cc d cst vmb vbi j-jn p-acp dt n1 pp-f d n1, vbz vvn av,
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for the man is no other man then Christ Jesus, and the woman no other woman,
for the man is no other man then christ jesus, and the woman no other woman,
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then wisdom her self, even the uncreated wisdom of God himself. Now all this is but one person, the person that professes love;
then Wisdom her self, even the uncreated Wisdom of God himself. Now all this is but one person, the person that Professes love;
cs n1 po31 n1, av dt j n1 pp-f np1 px31. av d d vbz cc-acp crd n1, dt n1 cst vvz n1;
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who is the other, who is the beloved of Christ, is not so easily discern'd:
who is the other, who is the Beloved of christ, is not so Easily discerned:
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in the love between persons in this world, and of this world, we are often deceived with outward signs;
in the love between Persons in this world, and of this world, we Are often deceived with outward Signs;
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we often mis-call and mis-judg civil respects, and mutual courtesies; and a delight in one anothers conversation, and such other indifferent things, as only malignity,
we often miscall and mis-judg civil respects, and mutual courtesies; and a delight in one another's Conversation, and such other indifferent things, as only malignity,
pns12 av j cc j j n2, cc j n2; cc dt n1 p-acp pi ng1-jn n1, cc d j-jn j n2, c-acp j n1,
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and curiosity, and self-guiltiness, makes to be misinterpretable, we often call these love;
and curiosity, and self-guiltiness, makes to be misinterpretable, we often call these love;
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but neither amongst our selves, much less between Christ and our selves, are these outward appearances alwaies signs of love.
but neither among our selves, much less between christ and our selves, Are these outward appearances always Signs of love.
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This person then, this beloved soul, is not every one, to whom Christ sends a loving message, or writs too;
This person then, this Beloved soul, is not every one, to whom christ sends a loving message, or writs too;
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for his letters his Scriptures are directed to all;
for his letters his Scriptures Are directed to all;
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not every one he wishes well to and swears that he does so, for so he doth to all;
not every one he wishes well to and swears that he does so, for so he does to all;
xx d pi pns31 vvz av p-acp cc vvz cst pns31 vdz av, c-acp av pns31 vdz p-acp d;
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As I live (saith the Lord) I would not the death of a Sinner; As I live (Says the Lord) I would not the death of a Sinner;
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not every one that he sends jewels, and presents to; for they are often snares to corrupt, as well as arguments of love;
not every one that he sends Jewels, and presents to; for they Are often snares to corrupt, as well as Arguments of love;
xx d pi cst pns31 vvz n2, cc vvz p-acp; c-acp pns32 vbr av n2 pc-acp vvi, c-acp av c-acp n2 pp-f n1;
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not though he admit them to his table and supper, for even there the Devil entred into Judas with a sop;
not though he admit them to his table and supper, for even there the devil entered into Judas with a sop;
xx cs pns31 vvb pno32 p-acp po31 n1 cc n1, c-acp av a-acp dt n1 vvd p-acp np1 p-acp dt n1;
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not though he receive them to a kiss, for even with that familarity Judas betrayed him;
not though he receive them to a kiss, for even with that familiarity Judas betrayed him;
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not though he betroth himself as he did to the Jews, sponsabo te mihi in aeternum;
not though he betrothed himself as he did to the jews, Sponsabo te mihi in aeternum;
xx cs pns31 vvi px31 c-acp pns31 vdd p-acp dt np2, fw-la fw-la fw-la p-acp fw-la;
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not though he make jointures, in pacto salis, in a covenant of salt, an everlasting covenant;
not though he make jointures, in pacto Salis, in a Covenant of salt, an everlasting Covenant;
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not though he have communicated his name to them, which is an act of marriage; for to how many hath he said:
not though he have communicated his name to them, which is an act of marriage; for to how many hath he said:
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ego dixit Dii estis, I have said you are Gods; and yet they have been reprobates;ego dixit Gods Ye are, I have said you Are God's; and yet they have been Reprobates;
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not all these outward things amount so far, as to make us discern who is this beloved person;
not all these outward things amount so Far, as to make us discern who is this Beloved person;
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for himself saies of the Israelites, to whom he had made all these demonstrations of love,
for himself Says of the Israelites, to whom he had made all these demonstrations of love,
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yet after, for their abominations, devorc'd himself from them, I have forsaken mine house, I have left mine own heritage, I have given the dearly beloved of my soul into the hands of her enemies.
yet After, for their abominations, divorced himself from them, I have forsaken mine house, I have left mine own heritage, I have given thee dearly Beloved of my soul into the hands of her enemies.
av a-acp, p-acp po32 n2, vvn px31 p-acp pno32, pns11 vhb vvn po11 n1, pns11 vhb vvn po11 d n1, pns11 vhb vvn pno32 av-jn vvn pp-f po11 n1 p-acp dt n2 pp-f po31 n2.
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To conclude this person beloved of Christ, is only that soul, that loves Christ;
To conclude this person Beloved of christ, is only that soul, that loves christ;
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but that belongs to the third branch of this first part, which is the mutual love:
but that belongs to the third branch of this First part, which is the mutual love:
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but first having found the person, we are to consider the affection it self, the love of this text; but First having found the person, we Are to Consider the affection it self, the love of this text;
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it is an observation of Origens, that though these three words, Amor, Dilectio, and Charitas, love,
it is an observation of Origens, that though these three words, Amor, Love, and Charitas, love,
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and affection, and good will, be all of one signification in the sctiptures, yet saies he, wheresoever there is danger of representing to the fancy a lascivious and carnal love, the scripture forbears the word love,
and affection, and good will, be all of one signification in the Scriptures, yet Says he, wheresoever there is danger of representing to the fancy a lascivious and carnal love, the scripture forbears the word love,
cc n1, cc j n1, vbb d pp-f crd n1 p-acp dt n2, av vvz pns31, c-crq pc-acp vbz n1 pp-f vvg p-acp dt n1 dt j cc j n1, dt n1 vvz dt n1 n1,
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and uses either affection, or good will;
and uses either affection, or good will;
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and where there is no such danger, the scripture comes directly to this word love, of which Origens examples are, that when Isaac bent his affections upon Rebecca, and Jacob upon Rachel, in both places it is dilexit, and not amavit; and when it is said in the Cant. I charge you Daughters of Jerusalem to tell my well-beloved, it is not to tel him that she was in love,
and where there is no such danger, the scripture comes directly to this word love, of which Origens Examples Are, that when Isaac bent his affections upon Rebecca, and Jacob upon Rachel, in both places it is dilexit, and not amavit; and when it is said in the Cant I charge you Daughters of Jerusalem to tell my well-beloved, it is not to tell him that she was in love,
cc c-crq pc-acp vbz dx d n1, dt n1 vvz av-j p-acp d n1 n1, pp-f r-crq np1 n2 vbr, cst c-crq np1 vvd po31 n2 p-acp np1, cc np1 p-acp np1, p-acp d n2 pn31 vbz fw-la, cc xx fw-la; cc c-crq pn31 vbz vvn p-acp dt np1 pns11 vvb pn22 n2 pp-f np1 pc-acp vvi po11 j, pn31 vbz xx pc-acp vvi pno31 cst pns31 vbds p-acp n1,
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but to tell him, quod vulneratae charitatis sum; that I am wounded with an affection & good will towards him;
but to tell him, quod vulneratae charitatis sum; that I am wounded with an affection & good will towards him;
cc-acp pc-acp vvi pno31, fw-la fw-la fw-la fw-la; cst pns11 vbm vvn p-acp dt n1 cc j n1 p-acp pno31;
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but in this book of Pro. in all the passages between Christ and the beloved soul, there is evermore a free use of this word, Amor, love;
but in this book of Pro in all the passages between christ and the Beloved soul, there is evermore a free use of this word, Amor, love;
cc-acp p-acp d n1 pp-f np1 p-acp d dt n2 p-acp np1 cc dt j-vvn n1, pc-acp vbz av dt j n1 pp-f d n1, fw-la, vvb;
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because it is even in the first apprehension, a pure, a chast, and an undefiled love, Eloquia Dominis casta, sayes David, All the words of the Lord,
Because it is even in the First apprehension, a pure, a chaste, and an undefiled love, Eloquia Dominis casta, Says David, All the words of the Lord,
c-acp pn31 vbz av p-acp dt ord n1, dt j, dt j, cc dt j n1, fw-la fw-la fw-la, vvz np1, d dt n2 pp-f dt n1,
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and all their words that love the Lord, all discourses, all that is spoken to or from the soul, is all full of chast love,
and all their words that love the Lord, all discourses, all that is spoken to or from the soul, is all full of chaste love,
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and of the love of chastity.
and of the love of chastity.
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Now though this love of Christ to our souls be too large to shut up or comprehend in any definition,
Now though this love of christ to our Souls be too large to shut up or comprehend in any definition,
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yet if we content our selves with the definition of the Schools, Amare est velle alicui quod bonum est, love is nothing but a desire, that they whom we love should be happy:
yet if we content our selves with the definition of the Schools, Amare est velle alicui quod bonum est, love is nothing but a desire, that they whom we love should be happy:
av cs pns12 vvb po12 n2 p-acp dt n1 pp-f dt n2, fw-la fw-la fw-fr fw-la fw-la fw-la fw-la, vvb vbz pix p-acp dt n1, cst pns32 ro-crq pns12 vvb vmd vbi j:
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we may easily discern the advantage and profit which we have by this love in the Text,
we may Easily discern the advantage and profit which we have by this love in the Text,
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when he that wishes us this good, by loving us, is author of all good himself,
when he that wishes us this good, by loving us, is author of all good himself,
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and may give us as much as pleases him, without impairing his own infinite treasure;
and may give us as much as Pleases him, without impairing his own infinite treasure;
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He loves us as his ancient inheritance, as the first amongst his creatures in the creation of the world, which he created for us:
He loves us as his ancient inheritance, as the First among his creatures in the creation of the world, which he created for us:
pns31 vvz pno12 p-acp po31 j n1, c-acp dt ord p-acp po31 n2 p-acp dt n1 pp-f dt n1, r-crq pns31 vvd p-acp pno12:
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He loves us more as his purchase, whom he hath bought with his blood; for even man takes most pleasure in things of his own getting;
He loves us more as his purchase, whom he hath bought with his blood; for even man Takes most pleasure in things of his own getting;
pns31 vvz pno12 dc p-acp po31 n1, ro-crq pns31 vhz vvn p-acp po31 n1; c-acp av n1 vvz av-ds n1 p-acp n2 pp-f po31 d n-vvg;
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But he loves us most for our improvement, when by his ploughing up of our hearts,
But he loves us most for our improvement, when by his ploughing up of our hearts,
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and the dew of his grace, and the seed of his word, we come to give grea••r cent, in the fruit of sanctification than before.
and the due of his grace, and the seed of his word, we come to give grea••r cent, in the fruit of sanctification than before.
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And since he loves •s thus, and that in him, this love is velle bonum, a desire that his beloved should be happy, what soul amongst us shall doubt, that when God hath such an abundant,
And since he loves •s thus, and that in him, this love is velle bonum, a desire that his Beloved should be happy, what soul among us shall doubt, that when God hath such an abundant,
cc c-acp pns31 vvz vbz av, cc cst p-acp pno31, d n1 vbz fw-fr fw-la, dt n1 cst po31 j-vvn vmd vbi j, r-crq n1 p-acp pno12 vmb vvi, cst c-crq np1 vhz d dt j,
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and infinite treasure, as the merit and passion of Christ Jesus, sufficient to save millions of worlds,
and infinite treasure, as the merit and passion of christ jesus, sufficient to save millions of world's,
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and yet, many millions in this world (all the heathen excluded from any interest therein) when God hath a kingdome so large,
and yet, many millions in this world (all the heathen excluded from any Interest therein) when God hath a Kingdom so large,
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as that nothing limits it, and yet he hath banished many natural subjects thereof, even those legions of Angels which were created in it, and are fallen from it;
as that nothing Limits it, and yet he hath banished many natural subject's thereof, even those legions of Angels which were created in it, and Are fallen from it;
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what soul amongst us shall doubt, but that he that hath thus much, and loves thus much, will not deny her a portion in the blood of Christ or a room in the kingdome of heaven? No soul can doubt it except it have been a witness to it self,
what soul among us shall doubt, but that he that hath thus much, and loves thus much, will not deny her a portion in the blood of christ or a room in the Kingdom of heaven? No soul can doubt it except it have been a witness to it self,
q-crq n1 p-acp pno12 vmb vvi, cc-acp cst pns31 cst vhz av av-d, cc vvz av av-d, vmb xx vvi pno31 dt n1 p-acp dt n1 pp-f np1 cc dt n1 p-acp dt n1 pp-f n1? dx n1 vmb vvi pn31 c-acp pn31 vhb vbn dt n1 p-acp pn31 n1,
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and be so still, that it love not Christ Jesus, for that's a condition necessary: And that is the third branch to which we are come now in our order;
and be so still, that it love not christ jesus, for that's a condition necessary: And that is the third branch to which we Are come now in our order;
cc vbb av av, cst pn31 vvb xx np1 np1, p-acp d|vbz dt n1 j: cc cst vbz dt ord n1 p-acp r-crq pns12 vbr vvn av p-acp po12 n1;
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that this love be mutuall, I love them, &c. If any man loves not our Lord Jesus, let him be accursed, saies the Apostle;
that this love be mutual, I love them, etc. If any man loves not our Lord jesus, let him be accursed, Says the Apostle;
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Now the first part of this curse is upon the indisposition to love; he that loves not at all is first accursed.
Now the First part of this curse is upon the indisposition to love; he that loves not At all is First accursed.
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That stupid inconsideration, which passes on drowsilie, and negligently upon Gods creatures, that sullen indifferency in ones disposition, to love one thing no more than another, not to value, not to chuse, not to prefer, that stoniness, that in humanity, not to be affected, not to be entendred, to wear those things which God hath made objects and subjects of affections;
That stupid inconsideration, which passes on drowsily, and negligently upon God's creatures, that sullen indifferency in ones disposition, to love one thing no more than Another, not to valve, not to choose, not to prefer, that stoniness, that in humanity, not to be affected, not to be entendred, to wear those things which God hath made objects and subject's of affections;
cst j n1, r-crq vvz a-acp av-j, cc av-j p-acp npg1 n2, cst j n1 p-acp pi2 n1, pc-acp vvi crd n1 av-dx av-dc cs j-jn, xx pc-acp vvi, xx pc-acp vvi, xx pc-acp vvi, cst n1, cst p-acp n1, xx pc-acp vbi vvn, xx pc-acp vbi j, pc-acp vvi d n2 r-crq np1 vhz vvn n2 cc n2-jn pp-f n2;
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that which St. Paul places in the bottome, and lees, and dregs of all the sins of the Jews, to be without natural affections, this distemper, this ill complexion, this ill nature of the soul, is under the first part of this curse, if any man love not;
that which Saint Paul places in the bottom, and lees, and dregs of all the Sins of the jews, to be without natural affections, this distemper, this ill complexion, this ill nature of the soul, is under the First part of this curse, if any man love not;
cst r-crq n1 np1 n2 p-acp dt n1, cc n2, cc n2 pp-f d dt n2 pp-f dt np2, pc-acp vbi p-acp j n2, d n1, d j-jn n1, d j-jn n1 pp-f dt n1, vbz p-acp dt ord n1 pp-f d n1, cs d n1 vvb xx;
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for he that loves not, knows not God, for God is love.
for he that loves not, knows not God, for God is love.
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But this curse determins not upon that, neither is it principally directed upon that, not loving;
But this curse determins not upon that, neither is it principally directed upon that, not loving;
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for as we say in the schools, Amor est primus actus voluntatis, the first thing that the will of man does, is to affect, to choose, to love something;
for as we say in the Schools, Amor est primus actus voluntatis, the First thing that the will of man does, is to affect, to choose, to love something;
c-acp c-acp pns12 vvb p-acp dt n2, fw-la fw-la fw-la fw-la fw-la, dt ord n1 cst dt n1 pp-f n1 vdz, vbz pc-acp vvi, pc-acp vvi, pc-acp vvi pi;
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and it is scarce possible to find any mans will so idle, so barren, as that it hath produced no act at all;
and it is scarce possible to find any men will so idle, so barren, as that it hath produced no act At all;
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and therefore the first act being love, scarce any man can be found, that doth not love something:
and Therefore the First act being love, scarce any man can be found, that does not love something:
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But the curses extends, yea is principally intended upon him that loves not Christ Jesus; though he love the creature, and orderly enough yea;
But the curses extends, yea is principally intended upon him that loves not christ jesus; though he love the creature, and orderly enough yea;
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though he love God, as a great and incomprehensible power, yet if he love not Christ Jesus,
though he love God, as a great and incomprehensible power, yet if he love not christ jesus,
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if he acknowledg not, that all that passes between God and him, is in, and for Christ Jesus, let him be accursed, for all his love.
if he acknowledge not, that all that passes between God and him, is in, and for christ jesus, let him be accursed, for all his love.
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Now there are but two that can be loved, God and the Creature:
Now there Are but two that can be loved, God and the Creature:
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and of the creatures, that must necessarily be best loved, which is neerest us, which we understand best and reflect most upon, and that's our selves;
and of the creatures, that must necessarily be best loved, which is nearest us, which we understand best and reflect most upon, and that's our selves;
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for, for the love of other creatures, it is but a secondary love; if we l••e God, we love them for his sake;
for, for the love of other creatures, it is but a secondary love; if we l••e God, we love them for his sake;
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if we love our selves, we love them for our sakes: Now to love our selves is only allowable, only proper to God himself;
if we love our selves, we love them for our sakes: Now to love our selves is only allowable, only proper to God himself;
cs pns12 vvb po12 n2, pns12 vvb pno32 p-acp po12 n2: av pc-acp vvi po12 n2 vbz av-j j, av-j j p-acp np1 px31;
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for this love is a desire, that all honor, and praise, and glory should be attributed to ones self,
for this love is a desire, that all honour, and praise, and glory should be attributed to ones self,
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and it can be only proper to God to desire that: To love our selves then, is the greatest treason we can commit against God;
and it can be only proper to God to desire that: To love our selves then, is the greatest treason we can commit against God;
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and all love of the creatures, determines in the love of our selves: for though sometimes we may say, that we love them better than our selves;
and all love of the creatures, determines in the love of our selves: for though sometime we may say, that we love them better than our selves;
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and though we give so good (that is indeed, so ill testimony) that we do so, that we neglect our selves, both our religion and our discretion for their sakes, whom we pretend to love,
and though we give so good (that is indeed, so ill testimony) that we do so, that we neglect our selves, both our Religion and our discretion for their sakes, whom we pretend to love,
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yet all this is but a secondary love, and with relation still to our selves and our own contentments:
yet all this is but a secondary love, and with Relation still to our selves and our own contentment's:
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for is this love which we bear to other creatures, within that definition of love, Velle bonum amato, to wish that which we love happy;
for is this love which we bear to other creatures, within that definition of love, Velle bonum amato, to wish that which we love happy;
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doth any ambitious man love honor or office therefore, because he thinks that title, or that place should receive a dignity by his having it,
does any ambitious man love honour or office Therefore, Because he thinks that title, or that place should receive a dignity by his having it,
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or an excellency by his executing it? doth any covetous man love a house or horse therefore,
or an excellency by his executing it? does any covetous man love a house or horse Therefore,
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because he thinks that house or horse should be happy in such a Master or such Rider? doth any licentious man covet or solicite a woman therefore,
Because he thinks that house or horse should be happy in such a Master or such Rider? does any licentious man covet or solicit a woman Therefore,
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because he thinks it a happiness to her, to have such a servant? No, it is only himself that is within the difinition, vult bonum sibi, he wishes well (as he mistakes it) to himself,
Because he thinks it a happiness to her, to have such a servant? No, it is only himself that is within the definition, vult bonum sibi, he wishes well (as he mistakes it) to himself,
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and he is content, that the slavery, and dishonor, and ruin of others should contribute to make up his imaginary happiness.
and he is content, that the slavery, and dishonour, and ruin of Others should contribute to make up his imaginary happiness.
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O dementiam nescientem amare homines humaniter! O dementiam nescientem amare homines humaniter!
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what a perverse madness is it, to love a creature and not as a creature, that is, with all the adjuncts,
what a perverse madness is it, to love a creature and not as a creature, that is, with all the adjuncts,
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and circumstances, and qualities of a creature, of which the principal is that, that love raise us to the contemplation of the Creator;
and Circumstances, and qualities of a creature, of which the principal is that, that love raise us to the contemplation of the Creator;
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for if it be so, we may love our selves, as we are the Images of God;
for if it be so, we may love our selves, as we Are the Images of God;
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and so we may love other men, as they are the Images of us, and our nature;
and so we may love other men, as they Are the Images of us, and our nature;
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yea, as they are members of the same body;
yea, as they Are members of the same body;
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for omnes homines una humanitas, all men make up but one mankind, and so we love other creatures,
for omnes homines una humanitas, all men make up but one mankind, and so we love other creatures,
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as we all meet in our Creator, in whom Princes and Subjects, Angels and men, and wormes are fellow servants.
as we all meet in our Creator, in whom Princes and Subject's, Angels and men, and worms Are fellow Servants.
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Si malè amaveris tunc odisti? If thou hast lov'd thy self, or any body else principally? or so, that when thou dost any act of love, thou canst not say to thine own conscience, I do this for Gods sake, and for his glory; Si malè amaveris tunc Odisti? If thou hast loved thy self, or any body Else principally? or so, that when thou dost any act of love, thou Canst not say to thine own conscience, I do this for God's sake, and for his glory;
fw-mi fw-la fw-la fw-la fw-la? cs pns21 vh2 vvn po21 n1, cc d n1 av av-j? cc av, cst c-crq pns21 vd2 d n1 pp-f n1, pns21 vm2 xx vvi p-acp po21 d n1, pns11 vdb d p-acp ng1 n1, cc p-acp po31 n1;
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if thou hast loved so, thou hast hated thy self, and him whom thou hast loved,
if thou hast loved so, thou hast hated thy self, and him whom thou hast loved,
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and God whom thou shouldest love. Si bonè oderis, saies the same Father, If thou hast hated as thou shouldst hate,
and God whom thou Shouldst love. Si bonè oderis, Says the same Father, If thou hast hated as thou Shouldst hate,
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if thou hast hated thine own internal tentations, and the outward solicitations of others, Amasti, then thou hast expressed a manifold act of love, of love to thy God,
if thou hast hated thine own internal tentations, and the outward solicitations of Others, Amasti, then thou hast expressed a manifold act of love, of love to thy God,
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and love to his Image, thy self, and love to thine Image, that man whom thy virtue and thy example hath declined,
and love to his Image, thy self, and love to thine Image, that man whom thy virtue and thy Exampl hath declined,
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and kept from offending his, and thy God.
and kept from offending his, and thy God.
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And as this affection, love, doth belong to God principally, that is, rather then to any thing else,
And as this affection, love, does belong to God principally, that is, rather then to any thing Else,
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so doth it also principally, another way, that is, rather then any affection else;
so does it also principally, Another Way, that is, rather then any affection Else;
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for, the fear of God is the beginning of wisdom, but the love of God is the consummation, that is, the marriage,
for, the Fear of God is the beginning of Wisdom, but the love of God is the consummation, that is, the marriage,
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and union of thy soul, and thy Saviour.
and Union of thy soul, and thy Saviour.
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But can we love God when we will? do we not find, that in the love of some other things,
But can we love God when we will? do we not find, that in the love of Some other things,
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or some courses of life, of some waies in our actions, and of some particular persons, that we would fain love them,
or Some courses of life, of Some ways in our actions, and of Some particular Persons, that we would fain love them,
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& cannot? when we can object nothing against it, when we can multiply arguments, why we should love them, yet we cannot:
& cannot? when we can Object nothing against it, when we can multiply Arguments, why we should love them, yet we cannot:
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but it is not so towards God; every man may love him, that will;
but it is not so towards God; every man may love him, that will;
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but can every man have this will, this desire? certainly we cannot begin this love;
but can every man have this will, this desire? Certainly we cannot begin this love;
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except God love us first, we cannot love him;
except God love us First, we cannot love him;
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but God doth love us all so well, from the beginning, as that every man may see the fault was in the perversness of his own will, that he did not love God better.
but God does love us all so well, from the beginning, as that every man may see the fault was in the perverseness of his own will, that he did not love God better.
cc-acp np1 vdz vvi pno12 d av av, p-acp dt n1, c-acp cst d n1 vmb vvi dt n1 vbds p-acp dt n1 pp-f po31 d n1, cst pns31 vdd xx vvi np1 av-jc.
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If we look for the root of this love, it is in the Father;
If we look for the root of this love, it is in the Father;
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for, though the death of Christ be towards us, as a root, as a cause of our love,
for, though the death of christ be towards us, as a root, as a cause of our love,
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and of the acceptableness of it, yet, Meritum Christi est affectum amoris Dei erga nos, the death of Christ was but an effect of the love of God towards us, So God loved the world that he gave his Son:
and of the acceptableness of it, yet, Merit Christ est affectum amoris Dei Erga nos, the death of christ was but an Effect of the love of God towards us, So God loved the world that he gave his Son:
cc pp-f dt n1 pp-f pn31, av, np1 fw-la fw-la fw-la fw-la fw-la fw-la fw-la, dt n1 pp-f np1 vbds p-acp dt n1 pp-f dt n1 pp-f np1 p-acp pno12, av np1 vvd dt n1 cst pns31 vvd po31 n1:
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if he had not lov'd us first, we had never had his Son;
if he had not loved us First, we had never had his Son;
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here is the root then, the love of the Father, and the tree, the merit of the Son;
Here is the root then, the love of the Father, and the tree, the merit of the Son;
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except there be fruit too, love in us, to them again, both root and tree will wither in us, howsoever they grew in God.
except there be fruit too, love in us, to them again, both root and tree will wither in us, howsoever they grew in God.
c-acp pc-acp vbi n1 av, vvb p-acp pno12, p-acp pno32 av, d n1 cc n1 vmb vvi p-acp pno12, c-acp pns32 vvd p-acp np1.
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I have loved thee with an everlasting love, (saies God) therfore with mercy I have drawn thee, if therefore we do not perceive, that we are drawn to lov again by this lov, 'tis not an everlasting lov, that shines upon us I have loved thee with an everlasting love, (Says God) Therefore with mercy I have drawn thee, if Therefore we do not perceive, that we Are drawn to Love again by this Love, it's not an everlasting Love, that shines upon us
pns11 vhb vvn pno21 p-acp dt j n1, (vvz np1) av p-acp n1 pns11 vhb vvn pno21, cs av pns12 vdb xx vvi, cst pns12 vbr vvn p-acp n1 av p-acp d n1, pn31|vbz xx dt j n1, cst vvz p-acp pno12
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All the sunshine, all the glory of this life, though all these be testimonies of Gods love to us,
All the sunshine, all the glory of this life, though all these be testimonies of God's love to us,
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yet all these bring but a winters day, a short day, and a cold day,
yet all these bring but a winter's day, a short day, and a cold day,
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and a dark day, for except we love too, God doth not love with an everlasting love:
and a dark day, for except we love too, God does not love with an everlasting love:
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God will not suffer his love to be idle, and since it profits him nothing, if it profits us nothing neither, he will withdraw it;
God will not suffer his love to be idle, and since it profits him nothing, if it profits us nothing neither, he will withdraw it;
np1 vmb xx vvi po31 n1 pc-acp vbi j, cc c-acp pn31 vvz pno31 pix, cs pn31 vvz pno12 pix av-dx, pns31 vmb vvi pn31;
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Amor Dei ut lumen ignis, ut splendor solis, ut odor lucis, non praebenti proficit, sed utenti, The sun hath no benefit by his own light,Amor Dei ut lumen ignis, ut splendour solis, ut odour lucis, non praebenti proficit, sed utenti, The sun hath no benefit by his own Light,
fw-la fw-la fw-la fw-la fw-la, fw-la n1 fw-la, fw-la n1 fw-la, fw-la fw-la fw-la, fw-la fw-la, dt n1 vhz dx n1 p-acp po31 d n1,
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nor the fire by his own heat, nor a perfume by the sweetness thereof, but only they who make their use,
nor the fire by his own heat, nor a perfume by the sweetness thereof, but only they who make their use,
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and enjoy this heat and fragrancy; And this brings us to our other part, to pass from loving to enjoying.
and enjoy this heat and fragrancy; And this brings us to our other part, to pass from loving to enjoying.
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Tulerunt Dominum meum, They have taken away my Lord, and I know not where they have laid him; Tulerunt Dominum meum, They have taken away my Lord, and I know not where they have laid him;
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this was one strain of Mary Magdalens lamentation, when she found not her Saviour in the monument:
this was one strain of Marry Magdalene lamentation, when she found not her Saviour in the monument:
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It is a lamentable case to be fain to cry so, Tulerunt, They have taken, other men have taken away Christ, by a dark and corrupt education, which was the state of our Fathers to the Roman captivity.
It is a lamentable case to be fain to cry so, Tulerunt, They have taken, other men have taken away christ, by a dark and corrupt education, which was the state of our Father's to the Roman captivity.
pn31 vbz dt j n1 pc-acp vbi j pc-acp vvi av, fw-la, pns32 vhb vvn, j-jn n2 vhb vvn av np1, p-acp dt j cc j n1, r-crq vbds dt n1 pp-f po12 n2 p-acp dt njp n1.
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But when the abjecerunt Dominum, which is so often complained of by God in the Prophets, is pronounced against thee,
But when the abjecerunt Dominum, which is so often complained of by God in the prophets, is pronounced against thee,
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when thou hast had Christ offered to thee, by the motions of his grace, and seal'd to thee by his Sacraments,
when thou hast had christ offered to thee, by the motions of his grace, and sealed to thee by his Sacraments,
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and yet wilt cast him so far from thee, that thou knowest not where to find him,
and yet wilt cast him so Far from thee, that thou Knowest not where to find him,
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when thou hast poured him out at thine eyes in prophane and counterfeit tears, which should be thy souls rebaptization for thy sins,
when thou hast poured him out At thine eyes in profane and counterfeit tears, which should be thy Souls rebaptization for thy Sins,
c-crq pns21 vh2 vvn pno31 av p-acp po21 n2 p-acp j cc j-jn n2, r-crq vmd vbi po21 n2 n1 p-acp po21 n2,
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when thou hast blown him away in corrupt and ill intended sighs, which should be gemitus columbae, the voice of the Turtle, to sound thy peace and reconciliation with thy God;
when thou hast blown him away in corrupt and ill intended sighs, which should be gemitus columbae, the voice of the Turtle, to found thy peace and reconciliation with thy God;
c-crq pns21 vh2 vvn pno31 av p-acp j cc j-jn j-vvn n2, r-crq vmd vbi fw-la fw-la, dt n1 pp-f dt n1, pc-acp vvi po21 n1 cc n1 p-acp po21 n1;
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yea when thou hast spit him out of thy mouth in execrable and blaphemous oathes;
yea when thou hast spit him out of thy Mouth in execrable and blaphemous Oaths;
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when thou hast not only cast him so far, as that thou knowest not where to find him,
when thou hast not only cast him so Far, as that thou Knowest not where to find him,
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but hast made so ordinary and so indifferent a thing of sin, as thou knowest not when thou didst lose him, no nor dost not remember that ever thou hadst him;
but hast made so ordinary and so indifferent a thing of since, as thou Knowest not when thou didst loose him, no nor dost not Remember that ever thou Hadst him;
cc-acp vh2 vvd av j cc av j dt n1 pp-f n1, c-acp pns21 vv2 xx c-crq pns21 vdd2 vvi pno31, uh-dx ccx vd2 xx vvi cst av pns21 vhd2 pno31;
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no, nor dost not know that there is any such man, as Dominus tuus, a Jesus, that is, thy Lord. The Tulerunt is dangerous,
no, nor dost not know that there is any such man, as Dominus Thy, a jesus, that is, thy Lord. The Tulerunt is dangerous,
uh-dx, ccx vd2 xx vvi cst pc-acp vbz d d n1, c-acp fw-la fw-la, dt np1, cst vbz, po21 n1. dt fw-la vbz j,
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when others hide Christ from thee; but the abjecerunt is desperate, when thou thy self doest cast him away.
when Others hide christ from thee; but the abjecerunt is desperate, when thou thy self dost cast him away.
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To lose Christ may befall the most righteous man that is; but then he knows where he left him;
To loose christ may befall the most righteous man that is; but then he knows where he left him;
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he knows at what sin he lost his way, and where to seek it again;
he knows At what since he lost his Way, and where to seek it again;
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even Christs imagin'd Father and his true mother, Joseph and Mary, lost him, and lost him in the holy City, at Jerusalem; they lost him and knew it not, they lost him and went a dayes journy without him,
even Christ imagined Father and his true mother, Joseph and Marry, lost him, and lost him in the holy city, At Jerusalem; they lost him and knew it not, they lost him and went a days journey without him,
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and thought him to be in the company;
and Thought him to be in the company;
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but as soon as they deprehended their error, they sought and they found him, when as his mother told him, his father and she had sought with a heavy heart:
but as soon as they deprehended their error, they sought and they found him, when as his mother told him, his father and she had sought with a heavy heart:
cc-acp c-acp av c-acp pns32 vvd po32 n1, pns32 vvd cc pns32 vvd pno31, c-crq c-acp po31 n1 vvd pno31, po31 n1 cc pns31 vhd vvn p-acp dt j n1:
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Alas we may lose him at Jerusalem, even in his own house, even at this present,
Alas we may loose him At Jerusalem, even in his own house, even At this present,
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whilst we pretend to doe him service;
while we pretend to do him service;
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we may lose him, by suffering our though •s to look back with pleasure upon the sins which we have committed,
we may loose him, by suffering our though •s to look back with pleasure upon the Sins which we have committed,
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or to look forward with greedines upon some sin that is now in our purpose & prosecution;
or to look forward with greediness upon Some since that is now in our purpose & prosecution;
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we may lose him at Jerusalem, how much more, if our dwelling be a Rome of Superstition and Idolatry,
we may loose him At Jerusalem, how much more, if our Dwelling be a Room of Superstition and Idolatry,
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or if it be a Babylon in confusion, and mingling God and the world together,
or if it be a Babylon in confusion, and mingling God and the world together,
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or if it be a Sodome, a wanton and intemperate misuse of Gods benefits to us, we may think him in the company when he is not, we may mistake his house, we may take a Conventicle for a Church;
or if it be a Sodom, a wanton and intemperate misuse of God's benefits to us, we may think him in the company when he is not, we may mistake his house, we may take a Conventicle for a Church;
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we may mistake his apparrel, that is, the outward form of his worship;
we may mistake his apparel, that is, the outward from of his worship;
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we may mistake the person, that is, associate our selves to such as are no members of his body:
we may mistake the person, that is, associate our selves to such as Are no members of his body:
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But if we doe not return to our diligence to seek him, and seek him,
But if we do not return to our diligence to seek him, and seek him,
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and seek him with a heavy heart, though we begun with a Tulerunt, other men, other tentations took him away,
and seek him with a heavy heart, though we begun with a Tulerunt, other men, other tentations took him away,
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yet we end in an abjecerunt, we our selves cast him away, since we have been told where to find him, and have not sought him:
yet we end in an abjecerunt, we our selves cast him away, since we have been told where to find him, and have not sought him:
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And let no man be afraid to seek or find him for fear of the loss of good company;
And let no man be afraid to seek or find him for Fear of the loss of good company;
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Religion is no sullen thing, it is not a melancholly, there is not so sociable a thing as the love of Christ Jesus.
Religion is no sullen thing, it is not a melancholy, there is not so sociable a thing as the love of christ jesus.
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It was the first word which he who first found Christ of all the Apostles, Saint Andrew, is noted to have said, Invenimus Messiam, we have found the Messias,
It was the First word which he who First found christ of all the Apostles, Saint Andrew, is noted to have said, Invenimus Messiah, we have found the Messias,
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and it is the first act that he is noted to have done, after he had found him, to seek his brother Peter, & duxit ad Jesum, so communicable a thing is the love of Jesus, when we have found him.
and it is the First act that he is noted to have done, After he had found him, to seek his brother Peter, & duxit ad Jesus, so communicable a thing is the love of jesus, when we have found him.
cc pn31 vbz dt ord n1 cst pns31 vbz vvn pc-acp vhi vdn, c-acp pns31 vhd vvn pno31, pc-acp vvi po31 n1 np1, cc fw-la fw-la fw-la, av j dt n1 vbz dt n1 pp-f np1, c-crq pns12 vhb vvn pno31.
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But when are we likeliest to find him? It is said by Moses, of the words and precepts of God.
But when Are we likeliest to find him? It is said by Moses, of the words and Precepts of God.
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They are not hid from thee, neither are far off, Not in heaven that thou shouldst say;They Are not hid from thee, neither Are Far off, Not in heaven that thou Shouldst say;
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Who shall goe up to heaven for us to bring them down? nor beyond the Seas, that thou shouldst go over the Sea for them;
Who shall go up to heaven for us to bring them down? nor beyond the Seas, that thou Shouldst go over the Sea for them;
q-crq vmb vvi a-acp p-acp n1 p-acp pno12 pc-acp vvi pno32 a-acp? ccx p-acp dt n2, cst pns21 vmd2 vvi p-acp dt n1 p-acp pno32;
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but the word is very neer thee, even in thy mouth, and in thy heart; and so neer thee is Christ Jesus, or thou shalt never find him;
but the word is very near thee, even in thy Mouth, and in thy heart; and so near thee is christ jesus, or thou shalt never find him;
cc-acp dt n1 vbz av av-j pno21, av p-acp po21 n1, cc p-acp po21 n1; cc av av-j pno21 vbz np1 np1, cc pns21 vm2 av-x vvi pno31;
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Thou must not so think him in heaven, as that thou canst not have immediate accesse to him without intercession of others,
Thou must not so think him in heaven, as that thou Canst not have immediate access to him without Intercession of Others,
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nor so beyond Sea, as to seek him in a forrein Church, either where the Church is but an Antiquaries Cabinet, full of rags and fragments of antiquity,
nor so beyond Sea, as to seek him in a foreign Church, either where the Church is but an Antiquaries Cabinet, full of rags and fragments of antiquity,
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but nothing fit for that use for which it was first made, or where it is so new a built house with bare walls, that it is yet unfurnished of such Ceremonies as should make it comly and reverend;
but nothing fit for that use for which it was First made, or where it is so new a built house with bore walls, that it is yet unfurnished of such Ceremonies as should make it comely and reverend;
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Christ is at home with thee, he is at home within thee, and there is the neerest way to find him.
christ is At home with thee, he is At home within thee, and there is the nearest Way to find him.
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It is true, that Christ in the beginning of this chapter, shadow'd under the name of wisdom,
It is true, that christ in the beginning of this chapter, shadowed under the name of Wisdom,
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when he discovers where he may be found, speaks in the person of humane wisdom as well as divine, Doth not wisdome cry,
when he discovers where he may be found, speaks in the person of humane Wisdom as well as divine, Does not Wisdom cry,
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and understanding utter her voice? wher - those two words, Wisdom and Understanding, signifie Sapientiam, and Prudentiam; That wisdom whose object is God,
and understanding utter her voice? where - those two words, Wisdom and Understanding, signify Sapientiam, and Prudentiam; That Wisdom whose Object is God,
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and that which concerns our conversation in this world;
and that which concerns our Conversation in this world;
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for Christ hath not taken so narrow a dwelling, as that he may be found but one way, or in one profession;
for christ hath not taken so narrow a Dwelling, as that he may be found but one Way, or in one profession;
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for in all professions, in all Nations, in all vocations, when all our actions in our severall courses are directed principally upon his glory, Christ is eminent, and may easily be found.
for in all professions, in all nations, in all vocations, when all our actions in our several courses Are directed principally upon his glory, christ is eminent, and may Easily be found.
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To that purpose in that place, Christ, in the person of wisdom, offers himselfe to be found in the tops of high places,
To that purpose in that place, christ, in the person of Wisdom, offers himself to be found in the tops of high places,
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and in the gates of Cities;
and in the gates of Cities;
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to shew that this Christ, and this wisdom which must save our Soules, is not confined to Cloysters and Monasteries,
to show that this christ, and this Wisdom which must save our Souls, is not confined to Cloisters and Monasteries,
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and speculative men only, but is all so evidently and eminently to be found in the Courts of religious Princes, in the tops of high places,
and speculative men only, but is all so evidently and eminently to be found in the Courts of religious Princes, in the tops of high places,
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and in the Courts of Justice (in the gates of the City) Both these kinds of Courts may have more directions from him then other places;
and in the Courts of justice (in the gates of the city) Both these Kinds of Courts may have more directions from him then other places;
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but yet in these places hee is also gloriously and conspicuously to be found;
but yet in these places he is also gloriously and conspicuously to be found;
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for wheresoever he is, he cries aloud, as the Text saies there, and he utters his voyce.
for wheresoever he is, he cries aloud, as the Text Says there, and he utters his voice.
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Now Temptations to sin, are all but whisperings, & we are afraid that a husband, that a father, that a competitor, that a rivall, a pretender, at least the Magistrate may heare of it:
Now Temptations to since, Are all but whisperings, & we Are afraid that a husband, that a father, that a competitor, that a rival, a pretender, At least the Magistrate may hear of it:
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Tentations to sin are all but whisperings;
Tentations to since Are all but whisperings;
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private Conventicles and clandestine worshipping of God in a forbidden manner, in corners, are all but whisperings;
private Conventicles and clandestine worshipping of God in a forbidden manner, in corners, Are all but whisperings;
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It is not the voice of Christ, except thou hear him cry aloud, and utter his voice,
It is not the voice of christ, except thou hear him cry aloud, and utter his voice,
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so as thou maist confidently doe whatsoever he commands thee, in the eye of all the world;
so as thou Mayest confidently do whatsoever he commands thee, in the eye of all the world;
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he is every where to be found, he calls upon thee every where, but yet there belongs a diligence on thy part, thou must seek him.
he is every where to be found, he calls upon thee every where, but yet there belongs a diligence on thy part, thou must seek him.
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Esaias is hold (saith St. Paul ) and saies, I was found of them that sought me not, when that Prophet derives the love of God to •he Gentiles, who could seeke God no where but in the booke of Creatures, Isaiah is hold (Says Saint Paul) and Says, I was found of them that sought me not, when that Prophet derives the love of God to •he Gentiles, who could seek God no where but in the book of Creatures,
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and were destitute of all other lights to seek him by, and yet God was found by them;
and were destitute of all other lights to seek him by, and yet God was found by them;
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Esaias is bold (cries the Apostle) that is, It was a great degree of confidence in Esaias, to say;Isaiah is bold (cries the Apostle) that is, It was a great degree of confidence in Isaiah, to say;
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That God was found of them that sought him not: It was a boldness and confidence, which no particular man may have; That God was found of them that sought him not: It was a boldness and confidence, which no particular man may have;
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that Christ will be found, except he be sought;
that christ will be found, except he be sought;
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he gives us light to seek him by, but he is not found till we have sought him;
he gives us Light to seek him by, but he is not found till we have sought him;
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It is true that in that Commandement of his, Primum quaerite Regnum Dei; First seek the Kingdom of God;
It is true that in that Commandment of his, Primum Seek Kingdom Dei; First seek the Kingdom of God;
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the primum is not to prevent God, that we should seek it before he shewes it, that's impossible;
the primum is not to prevent God, that we should seek it before he shows it, that's impossible;
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without the light of Grace we dwell in darknesse, and in the shadow of death; but the primum is;
without the Light of Grace we dwell in darkness, and in the shadow of death; but the primum is;
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That we should seek it before we seek any thing else, that when the Sun of Grace is risen to us, the first thing that we do be to seek Christ Jesus:
That we should seek it before we seek any thing Else, that when the Sun of Grace is risen to us, the First thing that we do be to seek christ jesus:
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Querite me & vivetis, Seek me and ye shall live, why? we were alive before, else we could not seek him, Query me & vivetis, Seek me and you shall live, why? we were alive before, Else we could not seek him,
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but it is a promise of another life, of an eternall life, if we seek him,
but it is a promise of Another life, of an Eternal life, if we seek him,
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and seek him early, which is our last consideration.
and seek him early, which is our last consideration.
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The word there used for early, signifies properly Auroram, the Morning, and is usually transfer'd in Scriptures to any beginning of any action;
The word there used for early, signifies properly Auroram, the Morning, and is usually transferred in Scriptures to any beginning of any actium;
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so in particular, Evill shall come upon thee, and thou shalt not know, Shakrah, the morning, the beginning of it;
so in particular, Evil shall come upon thee, and thou shalt not know, Shakrah, the morning, the beginning of it;
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And therefore this Text is elegantly translated by one, Aurorantes ad me, They that have their break of day towards me, they that send forth their first morning beames towards me, their first thoughts they shall be sure to find me.
And Therefore this Text is elegantly translated by one, Aurorantes ad me, They that have their break of day towards me, they that send forth their First morning beams towards me, their First thoughts they shall be sure to find me.
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St. Hierom expresses this early diligence, required in us, well in his translation, qui mane vigilaverint; They that wake betimes in the morning shall finde me;
Saint Hieronymus Expresses this early diligence, required in us, well in his Translation, qui mane vigilaverint; They that wake betimes in the morning shall find me;
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but the Chaldee Paraphrase better, qui mane consurgunt, they that rise betimes in the morning shall finde me;
but the Chaldee paraphrase better, qui mane consurgunt, they that rise betimes in the morning shall find me;
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for which of us doth not know that we wak'd long agoe, that we saw day and had heretofore some motions to find Christ Jesus:
for which of us does not know that we waked long ago, that we saw day and had heretofore Some motions to find christ jesus:
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But though we were awake, wee have kept our bed still, we have continued still in our former sins;
But though we were awake, we have kept our Bed still, we have continued still in our former Sins;
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so that there is more to be done then waking:
so that there is more to be done then waking:
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we see the Spouse her self saies, In my bed, by night, I sought him whom my Soule lov'd, but I found him not;
we see the Spouse her self Says, In my Bed, by night, I sought him whom my Soul loved, but I found him not;
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Christ may be sought in the bed, and missed; other thoughts may exclude him; and he may bee sought there and found, we may have good meditations there;
christ may be sought in the Bed, and missed; other thoughts may exclude him; and he may be sought there and found, we may have good meditations there;
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and Christ may be neerer us when we are asleep in our beds, then when when we are awake;
and christ may be nearer us when we Are asleep in our Beds, then when when we Are awake;
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But howsoever the bed is not his ordinary station;
But howsoever the Bed is not his ordinary station;
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he may be, and he saies he will be, at the making of the bed of the sick,
he may be, and he Says he will be, At the making of the Bed of the sick,
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but not at the marriage of the bed of the wanton, and licentious. To make haste, the circumstance only requir'd here, is that he be sought early;
but not At the marriage of the Bed of the wanton, and licentious. To make haste, the circumstance only required Here, is that he be sought early;
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and to invite thee to it, consider how early he sought thee; It is a great mercy that he staies so long for thee;
and to invite thee to it, Consider how early he sought thee; It is a great mercy that he stays so long for thee;
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It was more to seek thee so early:
It was more to seek thee so early:
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Dost thou not feele that he seeks thee now, in offering his love and desiring thine? Canst not thou remember that he sought thee yesterday, that is, that some tentations besieged thee then,
Dost thou not feel that he seeks thee now, in offering his love and desiring thine? Canst not thou Remember that he sought thee yesterday, that is, that Some tentations besieged thee then,
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and he sought thee out by his Grace, and preserved thee? and hath he not sought thee so,
and he sought thee out by his Grace, and preserved thee? and hath he not sought thee so,
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so early, as from the beginning of thy life? nay, dost thou not remember that after thou hadst committed that sin, he sought thee by imprinting some remorse, some apprehension of his judgments,
so early, as from the beginning of thy life? nay, dost thou not Remember that After thou Hadst committed that since, he sought thee by imprinting Some remorse, Some apprehension of his Judgments,
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and so miro & divino modo, & quando te oderat diligebat, by a miraculous and powerful working of his Spirit, he threatned thee,
and so miro & divino modo, & quando te oderat diligebat, by a miraculous and powerful working of his Spirit, he threatened thee,
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when he comforted thee, he lov'd thee when he chid thee, he sought thee wen he drove thee from him;
when he comforted thee, he loved thee when he Child thee, he sought thee wen he drove thee from him;
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He hath sought thee amongst the infinite numbers of false and fashionall Christians, that he might bring thee out from the hypocrite, to serve him in earnest,
He hath sought thee among the infinite numbers of false and fashionall Christians, that he might bring thee out from the hypocrite, to serve him in earnest,
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and in holyness, and in righteousness;
and in holiness, and in righteousness;
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he sought thee before that amongst the Herd of the nations & Gentiles, who had no Church to bring thee into his inclosures and pastures, his visible Church,
he sought thee before that among the Heard of the Nations & Gentiles, who had no Church to bring thee into his enclosures and pastures, his visible Church,
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and to feed thee with his word and sacraments;
and to feed thee with his word and Sacraments;
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he sought thee before that, in the catalogue of all his Creatures, where he might have left thee a stone,
he sought thee before that, in the catalogue of all his Creatures, where he might have left thee a stone,
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or a plant, or a beast; and then he gave thee an immortal Soul, capable of all his future blessings;
or a plant, or a beast; and then he gave thee an immortal Soul, capable of all his future blessings;
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yea, before this he sought thee, when thou wast no where, nothing, he brought thee then, the greatest step of all, from being nothing, to be a Creature;
yea, before this he sought thee, when thou wast no where, nothing, he brought thee then, the greatest step of all, from being nothing, to be a Creature;
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how early did he seek thee, when he sought thee in Adam 's confused loynes,
how early did he seek thee, when he sought thee in Adam is confused loins,
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& out of that leavened and sowre loaf in which we were all kneaded up, out of that massa damnata, that refuse & condemnable lump of dough, he sought and sever'd out that grain which thou shouldst be;
& out of that leavened and sour loaf in which we were all kneaded up, out of that massa damnata, that refuse & condemnable lump of dough, he sought and severed out that grain which thou Shouldst be;
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yea millions of millions of generations before al this he sought thee in his own eternal Decree;
yea millions of millions of generations before all this he sought thee in his own Eternal decree;
uh crd pp-f crd pp-f n2 p-acp d d pns31 vvd pno21 p-acp po31 d j n1;
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And in that first Scripture of his, which is as old as himself, in the book of life he wrote thy name in the blood of that Lamb which was slain for thee, not only from the beginning of this world,
And in that First Scripture of his, which is as old as himself, in the book of life he wrote thy name in the blood of that Lamb which was slave for thee, not only from the beginning of this world,
cc p-acp d ord n1 pp-f png31, r-crq vbz a-acp j c-acp px31, p-acp dt n1 pp-f n1 pns31 vvd po21 n1 p-acp dt n1 pp-f d n1 r-crq vbds vvn p-acp pno21, xx av-j p-acp dt n-vvg pp-f d n1,
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but from the writing of that eternal Decree of thy Salvation. Thus early had he sought thee in the Church amongst hypocrites;
but from the writing of that Eternal decree of thy Salvation. Thus early had he sought thee in the Church among Hypocrites;
cc-acp p-acp dt n-vvg pp-f cst j n1 pp-f po21 n1. av av-j vhd pns31 vvn pno21 p-acp dt n1 p-acp n2;
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out of the Church amongst the Heathen;
out of the Church among the Heathen;
av pp-f dt n1 p-acp dt j-jn;
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In his Creatures amongst creatures of an ignoble nature, and in the first vacuity, when thou wast nothing he sought thee so early as in Adam, so early as in the book of life,
In his Creatures among creatures of an ignoble nature, and in the First vacuity, when thou wast nothing he sought thee so early as in Adam, so early as in the book of life,
p-acp po31 n2 p-acp n2 pp-f dt j n1, cc p-acp dt ord n1, c-crq pns21 vbd2s pix pns31 vvd pno21 av av-j c-acp p-acp np1, av av-j c-acp p-acp dt n1 pp-f n1,
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and when wilt thou think it a fit time to seek him.
and when wilt thou think it a fit time to seek him.
cc q-crq vm2 pns21 vvi pn31 dt j n1 pc-acp vvi pno31.
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There is an earliness which will not serve thy turn, when afflictions, and anguish, shall come upon thee; There is an earliness which will not serve thy turn, when afflictions, and anguish, shall come upon thee;
pc-acp vbz dt n1 r-crq vmb xx vvi po21 n1, c-crq n2, cc n1, vmb vvi p-acp pno21;
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they shall seek me early and shall not find me, early in respect of the punishment, at the beginning of that;they shall seek me early and shall not find me, early in respect of the punishment, At the beginning of that;
pns32 vmb vvi pno11 av-j cc vmb xx vvi pno11, av-j p-acp n1 pp-f dt n1, p-acp dt n-vvg pp-f d;
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but this is late in respect of thy fault, or of thine age, when thou art grown old, in the custome of sin;
but this is late in respect of thy fault, or of thine age, when thou art grown old, in the custom of since;
cc-acp d vbz j p-acp n1 pp-f po21 n1, cc pp-f po21 n1, c-crq pns21 vb2r vvn j, p-acp dt n1 pp-f n1;
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for thus we may misuse this early, and make it serve all ill uses, if we will say we will leave Covetousness early, that is,
for thus we may misuse this early, and make it serve all ill uses, if we will say we will leave Covetousness early, that is,
c-acp av pns12 vmb vvi d j, cc vvi pn31 vvi d j-jn n2, cs pns12 vmb vvi pns12 vmb vvi n1 av-j, cst vbz,
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as soon as we are rich enough; Incontinence early, that is, as soon as we are old or sick;
as soon as we Are rich enough; Incontinence early, that is, as soon as we Are old or sick;
c-acp av c-acp pns12 vbr j av-d; n1 av-j, cst vbz, c-acp av c-acp pns12 vbr j cc j;
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Ambition early, that is, as soon as we have overthrown and crushed our enemies irrecoverably;
Ambition early, that is, as soon as we have overthrown and crushed our enemies irrecoverably;
n1 av-j, cst vbz, c-acp av c-acp pns12 vhb vvn cc vvn po12 n2 av-j;
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for thus, we shall by this habit carry on this early to our late and last houre,
for thus, we shall by this habit carry on this early to our late and last hour,
c-acp av, pns12 vmb p-acp d n1 vvi p-acp d j p-acp po12 j cc ord n1,
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and say we wil repent early, that is, as soone as the bell begins to toll for us.
and say we will Repent early, that is, as soon as the bell begins to toll for us.
cc vvb pns12 vmb vvi av-j, cst vbz, c-acp av c-acp dt n1 vvz pc-acp vvi p-acp pno12.
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It is good for a man that he beare his yoke in his youth, that he seek Christ early,
It is good for a man that he bear his yoke in his youth, that he seek christ early,
pn31 vbz j p-acp dt n1 cst pns31 vvb po31 n1 p-acp po31 n1, cst pns31 vvb np1 av-j,
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for even God himself, when he had given over his People to be afflicted by the Chaldeans,
for even God himself, when he had given over his People to be afflicted by the Chaldeans,
c-acp av np1 px31, c-crq pns31 vhd vvn p-acp po31 n1 pc-acp vbi vvn p-acp dt njp2,
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yet complains of the Chaldeans, that they laid heavy loads upon old men;
yet complains of the Chaldeans, that they laid heavy loads upon old men;
av vvz pp-f dt njp2, cst pns32 vvd j n2 p-acp j n2;
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though this yoke of this amorous seeking of Christ be a light yoke, yet it is too heavy for an old man, that hath never us'd himself in all his life to beare it;
though this yoke of this Amoros seeking of christ be a Light yoke, yet it is too heavy for an old man, that hath never used himself in all his life to bear it;
cs d n1 pp-f d j n-vvg pp-f np1 vbb dt j n1, av pn31 vbz av j c-acp dt j n1, cst vhz av-x vvn px31 p-acp d po31 n1 pc-acp vvi pn31;
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even this spirituall love will not sute well with an old man, if he never began before,
even this spiritual love will not suit well with an old man, if he never began before,
av d j n1 vmb xx vvi av p-acp dt j n1, cs pns31 av-x vvd a-acp,
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if he never lov'd Christ in his youth, even this love will be an unweildy thing in his age.
if he never loved christ in his youth, even this love will be an unwieldy thing in his age.
cs pns31 av-x vvd np1 p-acp po31 n1, av d n1 vmb vbi dt j n1 p-acp po31 n1.
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Yet if we have omitted our first early, our youth, there is one early left for us; this minute;
Yet if we have omitted our First early, our youth, there is one early left for us; this minute;
av cs pns12 vhb vvn po12 ord j, po12 n1, pc-acp vbz pi j vvn p-acp pno12; d n1;
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seek Christ early, now, now, as soon as his Spirit begins to shine upon your hearts.
seek christ early, now, now, as soon as his Spirit begins to shine upon your hearts.
vvb np1 av-j, av, av, c-acp av p-acp po31 n1 vvz pc-acp vvi p-acp po22 n2.
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Now as soon as you begin your day of Regeneration, seek him the first minute of this day,
Now as soon as you begin your day of Regeneration, seek him the First minute of this day,
av c-acp av c-acp pn22 vvb po22 n1 pp-f n1, vvb pno31 dt ord n1 pp-f d n1,
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for you know not whether this day shall have two minutes or no, that is,
for you know not whither this day shall have two minutes or no, that is,
c-acp pn22 vvb xx cs d n1 vmb vhi crd n2 cc uh-dx, cst vbz,
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whether his Spirit, that descends upon you now, will tarry and rest upon you or not,
whither his Spirit, that descends upon you now, will tarry and rest upon you or not,
cs po31 n1, cst vvz p-acp pn22 av, vmb vvi cc vvi p-acp pn22 cc xx,
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as it did upon Christ at his baptisme.
as it did upon christ At his Baptism.
c-acp pn31 vdd p-acp np1 p-acp po31 n1.
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Therefore shall every one that is godlie make his Prayer unto thee O God, in a time when thou may'st be found:
Therefore shall every one that is godly make his Prayer unto thee Oh God, in a time when thou Mayest be found:
av vmb d pi cst vbz j vvi po31 n1 p-acp pno21 uh np1, p-acp dt n1 c-crq pns21 vm2 vbi vvn:
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we acknowledg this to be that time, and we come to thee now early, with the confession of thy servant Augustine, sero te amavi pulchritudo tam antiqua, tam nova; we acknowledge this to be that time, and we come to thee now early, with the Confessi of thy servant Augustine, sero te amavi pulchritudo tam Antiqua, tam nova;
pns12 vvb d pc-acp vbi d n1, cc pns12 vvb p-acp pno21 av av-j, p-acp dt n1 pp-f po21 n1 np1, fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la;
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O glorious beauty, infinitely reverend, infinitely fresh and young, we come late to thy love,
Oh glorious beauty, infinitely reverend, infinitely fresh and young, we come late to thy love,
uh j n1, av-j j-jn, av-j j cc j, pns12 vvb av-j p-acp po21 n1,
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if we consider the past daies of our lives, but early if thou beest pleased to reckon with us from this houre of the shining of thy grace upon us;
if we Consider the past days of our lives, but early if thou Best pleased to reckon with us from this hour of the shining of thy grace upon us;
cs pns12 vvb dt j n2 pp-f po12 n2, cc-acp av-j cs pns21 vb2s vvn pc-acp vvi p-acp pno12 p-acp d n1 pp-f dt j-vvg pp-f po21 n1 p-acp pno12;
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and therefore O God, as thou hast brought us safely to the beginning of this day,
and Therefore Oh God, as thou hast brought us safely to the beginning of this day,
cc av uh np1, c-acp pns21 vh2 vvn pno12 av-j p-acp dt n-vvg pp-f d n1,
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as thou hast not given us over to a finall perishing in the works of night and darkness,
as thou hast not given us over to a final perishing in the works of night and darkness,
c-acp pns21 vh2 xx vvn pno12 a-acp p-acp dt j vvg p-acp dt n2 pp-f n1 cc n1,
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as thou •ast brought us to the beginning of this day of grace, so defend us in the same with thy mighty power,
as thou •ast brought us to the beginning of this day of grace, so defend us in the same with thy mighty power,
c-acp pns21 vh2 vvn pno12 p-acp dt n-vvg pp-f d n1 pp-f n1, av vvb pno12 p-acp dt d p-acp po21 j n1,
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and grant that this day, this day of thy visitation, we fall into no sin,
and grant that this day, this day of thy Visitation, we fallen into no since,
cc vvb cst d n1, d n1 pp-f po21 n1, pns12 vvb p-acp dx n1,
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neither run into any kind of danger, no such sinne, no such danger as may separate us from thee,
neither run into any kind of danger, no such sin, no such danger as may separate us from thee,
av-dx vvn p-acp d n1 pp-f n1, dx d n1, dx d n1 c-acp vmb vvi pno12 p-acp pno21,
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or frustrate us of our hopes in that eternall kingdom which thy Sonne our Saviour Christ Jesus hath purchased for us, with the inestimable price of his incorruptible blood.
or frustrate us of our hope's in that Eternal Kingdom which thy Son our Saviour christ jesus hath purchased for us, with the inestimable price of his incorruptible blood.
cc vvb pno12 pp-f po12 n2 p-acp d j n1 r-crq po21 n1 po12 n1 np1 np1 vhz vvn p-acp pno12, p-acp dt j n1 pp-f po31 j n1.
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To whom with the Father, &c.To whom with the Father, etc.
p-acp ro-crq p-acp dt n1, av
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A SERMON of Valediction at my going into Germany, at Loncolns-Inne, April. 18. 1619. SERMON XIX. Ecclesiast. 12.1. Remember now thy Creator in the dayes of thy youth.
A SERMON of Valediction At my going into Germany, At Loncolns-Inne, April. 18. 1619. SERMON XIX. Ecclesiatest. 12.1. remember now thy Creator in the days of thy youth.
dt n1 pp-f n1 p-acp po11 n-vvg p-acp np1, p-acp n1, np1. crd crd n1 np1. n1. crd. vvb av po21 n1 p-acp dt n2 pp-f po21 n1.
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WEE may consider two great virtues, one for the society of this life, Thankfulness, and the other for attaining the next life, Repentance;
we may Consider two great Virtues, one for the society of this life, Thankfulness, and the other for attaining the next life, Repentance;
pns12 vmb vvi crd j n2, pi p-acp dt n1 pp-f d n1, n1, cc dt n-jn p-acp vvg dt ord n1, n1;
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as the two pretious Mettles, Silver and Gold:
as the two precious Mettles, Silver and Gold:
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Of Silver (of the virtue of thankfulness) there are whole Mines, books written by Philosophers, and a man may grow rich in that mettle, in that virtue, by digging in that Mine, in the Precepts of moral men;
Of Silver (of the virtue of thankfulness) there Are Whole Mines, books written by Philosophers, and a man may grow rich in that mettle, in that virtue, by digging in that Mine, in the Precepts of moral men;
pp-f n1 (pp-f dt n1 pp-f n1) pc-acp vbr j-jn n2, n2 vvn p-acp n2, cc dt n1 vmb vvi j p-acp d n1, p-acp d n1, p-acp vvg p-acp d png11, p-acp dt n2 pp-f j n2;
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of this Gold (this virtue of Repentance) there is no Mine in the Earth;
of this Gold (this virtue of Repentance) there is no Mine in the Earth;
pp-f d n1 (d n1 pp-f n1) pc-acp vbz dx n1 p-acp dt n1;
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in the books of Philosophers, no doctrine of Repentance; this Gold is for the most part in the washes;
in the books of Philosophers, no Doctrine of Repentance; this Gold is for the most part in the washes;
p-acp dt n2 pp-f n2, dx n1 pp-f n1; d n1 vbz p-acp dt av-ds n1 p-acp dt vvz;
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this Repentance in matters of tribulation;
this Repentance in matters of tribulation;
d n1 p-acp n2 pp-f n1;
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but God directs thee to it in this Text, before thou come to those waters of Tribulation, remember now thy Creator before those evill dayes come,
but God directs thee to it in this Text, before thou come to those waters of Tribulation, Remember now thy Creator before those evil days come,
cc-acp np1 vvz pno21 p-acp pn31 p-acp d n1, c-acp pns21 vvb p-acp d n2 pp-f n1, vvb av po21 n1 p-acp d j-jn n2 vvb,
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and then thou wilt repent the not remembring him till now.
and then thou wilt Repent thee not remembering him till now.
cc cs pns21 vm2 vvi pno32 xx vvg pno31 c-acp av.
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Here then the holy-Ghost takes the neerest way to bring a man to God, by awaking his memory; Here then the Holy Ghost Takes the nearest Way to bring a man to God, by awaking his memory;
av av dt n1 vvz dt js n1 pc-acp vvi dt n1 p-acp np1, p-acp vvg po31 n1;
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for, for the understanding, that requires long and cleer instruction;
for, for the understanding, that requires long and clear instruction;
p-acp, p-acp dt n1, cst vvz av-j cc j n1;
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and the will requires an instructed understanding before, and is in it self the blindest and boldest faculty;
and the will requires an instructed understanding before, and is in it self the blindest and Boldest faculty;
cc dt n1 vvz dt j-vvn n1 a-acp, cc vbz p-acp pn31 n1 dt js cc js n1;
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but if the memory doe but fasten upon any of those things which God hath done for us, it is the neerest way to him.
but if the memory do but fasten upon any of those things which God hath done for us, it is the nearest Way to him.
cc-acp cs dt n1 vdb p-acp vvi p-acp d pp-f d n2 r-crq np1 vhz vdn p-acp pno12, pn31 vbz dt js n1 p-acp pno31.
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Remember therefore, and remember now, though the Memory be placed in the hindermast part of the brain, defer not thou thy remembring to the hindermost part of thy life,
remember Therefore, and Remember now, though the Memory be placed in the hindermast part of the brain, defer not thou thy remembering to the hindermost part of thy life,
np1 av, cc vvb av, cs dt n1 vbb vvn p-acp dt n1 n1 pp-f dt n1, vvb xx pns21 po21 vvg p-acp dt j n1 pp-f po21 n1,
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but doe that now in die, in the day, whil'st thou hast light, now in diebus, in the days,
but do that now in die, in the day, whilst thou hast Light, now in diebus, in the days,
cc-acp vdb cst av p-acp vvi, p-acp dt n1, cs pns21 vh2 n1, av p-acp fw-la, p-acp dt n2,
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whilst God presents thee many lights, many means;
while God presents thee many lights, many means;
cs np1 vvz pno21 d n2, d n2;
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and in diebus juventatis, in the days of thy youth, of strength, whilst thou art able to doe that which thou purposest to thy self;
and in diebus juventatis, in the days of thy youth, of strength, while thou art able to do that which thou purposest to thy self;
cc p-acp fw-la fw-la, p-acp dt n2 pp-f po21 n1, pp-f n1, cs pns21 vb2r j pc-acp vdi d r-crq pns21 vv2 p-acp po21 n1;
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And as the word imports, Bechucocheica, in diebus Electionum tuarum, in the dayes of thy choice,
And as the word imports, Bechucocheica, in diebus Electionum tuarum, in the days of thy choice,
cc c-acp dt n1 vvz, np1, fw-la fw-la fw-la fw-la, p-acp dt n2 pp-f po21 n1,
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whilst thou art able to make thy choyce, whilst the Grace of God shines so brightly upon thee,
while thou art able to make thy choice, while the Grace of God shines so brightly upon thee,
cs pns21 vb2r j pc-acp vvi po21 n1, cs dt n1 pp-f np1 vvz av av-j p-acp pno21,
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as that thou maist choose the way, and so powerfully upon thee, as that thou maist walke in that way.
as that thou Mayest choose the Way, and so powerfully upon thee, as that thou Mayest walk in that Way.
c-acp cst pns21 vm2 vvi dt n1, cc av av-j p-acp pno21, c-acp cst pns21 vm2 vvi p-acp d n1.
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Now, in this day, and in these dayes Remember first the Creator, That all these things which thou laborest for,
Now, in this day, and in these days remember First the Creator, That all these things which thou laborest for,
av, p-acp d n1, cc p-acp d ng2 vvb ord dt n1, cst d d n2 r-crq pns21 vvd2 p-acp,
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and delightest in, were created, made of nothing;
and delightest in, were created, made of nothing;
cc vv2 p-acp, vbdr vvn, vvn pp-f pix;
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and therfore thy memory looks not far enough back, if it stick only upon the Creature,
and Therefore thy memory looks not Far enough back, if it stick only upon the Creature,
cc av po21 n1 vvz xx av-j av-d av, cs pn31 vvb av-j p-acp dt n1,
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and reach not to the Creator, Remember thy Creator, and remember thy Creator; and in that, first that he made thee, and then what he made thee;
and reach not to the Creator, remember thy Creator, and Remember thy Creator; and in that, First that he made thee, and then what he made thee;
cc vvb xx p-acp dt n1, vvb po21 n1, cc vvb po21 n1; cc p-acp d, ord cst pns31 vvd pno21, cc av q-crq pns31 vvd pno21;
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He made thee of nothing, but of that nothing he hath made thee such a thing as cannot return to nothing, but must remain for ever;
He made thee of nothing, but of that nothing he hath made thee such a thing as cannot return to nothing, but must remain for ever;
pns31 vvd pno21 pp-f pix, cc-acp pp-f cst pix pns31 vhz vvn pno21 d dt n1 c-acp vmbx vvi p-acp pix, cc-acp vmb vvi p-acp av;
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whether happy or miserable, that depends upon thy Remembring thy Creator now in the dayes of thy youth. First remember;
whither happy or miserable, that depends upon thy Remembering thy Creator now in the days of thy youth. First Remember;
cs j cc j, cst vvz p-acp po21 vvg po21 n1 av p-acp dt n2 pp-f po21 n1. ord vvb;
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which word is often used in the Scripture for considering and taking care: for, God remembred Noah and every beast with him in the Ark;
which word is often used in the Scripture for considering and taking care: for, God remembered Noah and every beast with him in the Ark;
r-crq n1 vbz av vvn p-acp dt n1 p-acp vvg cc vvg n1: c-acp, np1 vvd np1 cc d n1 p-acp pno31 p-acp dt n1;
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as the word which is contrary to that, forgetting is also for the affection contrary to it, it is neglecting, Can a woman forget her child,
as the word which is contrary to that, forgetting is also for the affection contrary to it, it is neglecting, Can a woman forget her child,
c-acp dt n1 r-crq vbz j-jn p-acp d, vvg vbz av p-acp dt n1 j-jn p-acp pn31, pn31 vbz vvg, vmb dt n1 vvi po31 n1,
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and not have compassion on the son of her womb? But here we take not remembring so largly,and not have compassion on the son of her womb? But Here we take not remembering so largely,
cc xx vhi n1 p-acp dt n1 pp-f po31 n1? p-acp av pns12 vvb xx vvg av av-j,
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but restrain it to the exercise of that one faculty, the memory;
but restrain it to the exercise of that one faculty, the memory;
cc-acp vvb pn31 p-acp dt n1 pp-f d crd n1, dt n1;
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for it is Stomachus animae. The memory, sayes St. Bernard, is the stomach of the soul, it receives and digests,
for it is Stomachus Spirits. The memory, Says Saint Bernard, is the stomach of the soul, it receives and digests,
p-acp pn31 vbz fw-la fw-la. dt n1, vvz n1 np1, vbz dt n1 pp-f dt n1, pn31 vvz cc vvz,
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and turns into good blood, all the benefits formerly exhibited to us in particular, and exhibited to the whole Church of God:
and turns into good blood, all the benefits formerly exhibited to us in particular, and exhibited to the Whole Church of God:
cc vvz p-acp j n1, d dt n2 av-j vvn p-acp pno12 p-acp j, cc vvn p-acp dt j-jn n1 pp-f np1:
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present that which belongs to the understanding, to that faculty, and the understanding is not presently setled in it;
present that which belongs to the understanding, to that faculty, and the understanding is not presently settled in it;
vvb cst r-crq vvz p-acp dt n1, p-acp d n1, cc dt n1 vbz xx av-j vvn p-acp pn31;
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present any of the prophecies made in the captivity, and a Jews understanding takes them for deliverances from Babylon, and a Christians understanding takes them for deliverances from sin and death, by the Messias Christ Jesus;
present any of the prophecies made in the captivity, and a jews understanding Takes them for Deliverances from Babylon, and a Christians understanding Takes them for Deliverances from since and death, by the Messias christ jesus;
vvb d pp-f dt n2 vvn p-acp dt n1, cc dt np2 vvg vvz pno32 p-acp n2 p-acp np1, cc dt np1 n1 vvz pno32 p-acp n2 p-acp n1 cc n1, p-acp dt np1 np1 np1;
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present any of the prophecies of the Revelation concerning Antichrist, and a Papist will understand it of a single,
present any of the prophecies of the Revelation Concerning Antichrist, and a Papist will understand it of a single,
vvb d pp-f dt n2 pp-f dt n1 vvg np1, cc dt njp vmb vvi pn31 pp-f dt j,
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and momentane, and transitory man, that must last but three yeer and a half;
and momentane, and transitory man, that must last but three year and a half;
cc n1, cc j n1, cst vmb vvi p-acp crd n1 cc dt n-jn;
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and a Protestant may understand it of a succession of men, that have lasted so 1000. yeers already:
and a Protestant may understand it of a succession of men, that have lasted so 1000. Years already:
cc dt n1 vmb vvi pn31 pp-f dt n1 pp-f n2, cst vhb vvn av crd n2 av:
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present but the name of Bishop or of elder, out of the Acts of the Apostle,
present but the name of Bishop or of elder, out of the Acts of the Apostle,
vvb p-acp dt n1 pp-f n1 cc pp-f n1, av pp-f dt n2 pp-f dt n1,
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or their Epistles, and other men will take it for a name of equality, and parity,
or their Epistles, and other men will take it for a name of equality, and parity,
cc po32 n2, cc j-jn n2 vmb vvi pn31 p-acp dt n1 pp-f n1, cc n1,
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and we for a name and office of distinction in the Hierarchy of Gods Church. Thus it is in the understanding that's often perplexed;
and we for a name and office of distinction in the Hierarchy of God's Church. Thus it is in the understanding that's often perplexed;
cc pns12 p-acp dt n1 cc n1 pp-f n1 p-acp dt n1 pp-f npg1 n1. av pn31 vbz p-acp dt n1 cst|vbz av vvn;
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consider the other faculty, the will of man, by those bitternesses which have passed between the Jesuits and the Dominicans, (amongst other things belonging to the will) whether the same proportion of grace, offered to men alike disposed, must necessarily work alike upon both their wills? And amongst persons neerer to us,
Consider the other faculty, the will of man, by those Bitternesses which have passed between the Jesuits and the Dominicans, (among other things belonging to the will) whither the same proportion of grace, offered to men alike disposed, must necessarily work alike upon both their wills? And among Persons nearer to us,
vvb dt j-jn n1, dt n1 pp-f n1, p-acp d n2 r-crq vhb vvn p-acp dt np2 cc dt np1, (p-acp j-jn n2 vvg p-acp dt n1) cs dt d n1 pp-f n1, vvn p-acp n2 av-j vvn, vmb av-j vvi av p-acp d po32 n2? cc p-acp n2 av-jc p-acp pno12,
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whether that proportion of grace, which doth convert a man, might not have been resisted by perversness of his will? By all these difficulties we way see,
whither that proportion of grace, which does convert a man, might not have been resisted by perverseness of his will? By all these difficulties we Way see,
cs d n1 pp-f n1, r-crq vdz vvi dt n1, vmd xx vhi vbn vvn p-acp n1 pp-f po31 n1? p-acp d d n2 pns12 n1 vvi,
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how untractable, and untameable a faculty the wil of man is.
how untractable, and untameable a faculty the will of man is.
c-crq j, cc j dt n1 dt n1 pp-f n1 vbz.
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But come not with matter of law, but matter of fact, Let God make his wonderful works to be had in remembrance:
But come not with matter of law, but matter of fact, Let God make his wondered works to be had in remembrance:
cc-acp vvb xx p-acp n1 pp-f n1, cc-acp n1 pp-f n1, vvb np1 vvi po31 j n2 pc-acp vbi vhn p-acp n1:
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present the history of Gods protection of his children, from the beginning, in the ark, in both captivities, in infinite dangers; present the history of God's protection of his children, from the beginning, in the Ark, in both Captivities, in infinite dangers;
vvb dt n1 pp-f npg1 n1 pp-f po31 n2, p-acp dt n1, p-acp dt n1, p-acp d n2, p-acp j n2;
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present this to the memory, and howsoever the understanding be beclouded, or the will perverted,
present this to the memory, and howsoever the understanding be beclouded, or the will perverted,
vvb d p-acp dt n1, cc c-acp dt n1 vbb vvn, cc dt n1 vvn,
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yet both Jew and Christian, Papist and Protestant, Puritan and Protestant, are affected with a thankfull acknowledgment of his former mercies and benefits, this issue of that faculty of their memory is alike in them all:
yet both Jew and Christian, Papist and Protestant, Puritan and Protestant, Are affected with a thankful acknowledgment of his former Mercies and benefits, this issue of that faculty of their memory is alike in them all:
av d np1 cc np1, njp cc n1, np1 cc n1, vbr vvn p-acp dt j n1 pp-f po31 j n2 cc n2, d n1 pp-f d n1 pp-f po32 n1 vbz av-j p-acp pno32 d:
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And therefore God in giving the law, works upon no other faculty but this, I am the Lord thy God which brought thee out of the land of Egypt;
And Therefore God in giving the law, works upon no other faculty but this, I am the Lord thy God which brought thee out of the land of Egypt;
cc av np1 p-acp vvg dt n1, vvz p-acp dx j-jn n1 p-acp d, pns11 vbm dt n1 po21 n1 r-crq vvd pno21 av pp-f dt n1 pp-f np1;
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He only presents to their memory what he had done for them.
He only presents to their memory what he had done for them.
pns31 av-j vvz p-acp po32 n1 r-crq pns31 vhd vdn p-acp pno32.
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And so in delivering the Gospel in one principal seal thereof, the sacrament of his body, he recommended it only to their memory, Do this in remembrance of me.
And so in delivering the Gospel in one principal seal thereof, the sacrament of his body, he recommended it only to their memory, Do this in remembrance of me.
cc av p-acp vvg dt n1 p-acp crd j-jn n1 av, dt n1 pp-f po31 n1, pns31 vvd pn31 av-j p-acp po32 n1, vdb d p-acp n1 pp-f pno11.
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This is the faculty that God desires to work upon;
This is the faculty that God Desires to work upon;
d vbz dt n1 cst np1 vvz pc-acp vvi p-acp;
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And therefore if thine understanding cannot reconcile differences in all Churches, if thy will cannot submit it self to the ordinances of thine own Church, go to thine own memory;
And Therefore if thine understanding cannot reconcile differences in all Churches, if thy will cannot submit it self to the ordinances of thine own Church, go to thine own memory;
cc av cs po21 n1 vmbx vvi n2 p-acp d n2, cs po21 n1 vmbx vvi pn31 n1 p-acp dt n2 pp-f po21 d n1, vvb p-acp po21 d n1;
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for as St. Bernard calls that the stomach of the soul, we may be bold to call it the Gallery of the soul, hang'd with so many,
for as Saint Bernard calls that the stomach of the soul, we may be bold to call it the Gallery of the soul, hanged with so many,
c-acp c-acp n1 np1 vvz cst dt n1 pp-f dt n1, pns12 vmb vbi j pc-acp vvi pn31 dt n1 pp-f dt n1, vvn p-acp av d,
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and so lively pictures of the goodness and mercies of thy God to thee, as that every one of them shall be a catachism to thee, to instruct thee in all thy duties to him for those mercies:
and so lively pictures of the Goodness and Mercies of thy God to thee, as that every one of them shall be a Catechism to thee, to instruct thee in all thy duties to him for those Mercies:
cc av j n2 pp-f dt n1 cc n2 pp-f po21 n1 p-acp pno21, c-acp cst d crd pp-f pno32 vmb vbi dt n1 p-acp pno21, pc-acp vvi pno21 p-acp d po21 n2 p-acp pno31 p-acp d n2:
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And as a well made, and well plac'd picture, looks alwayes upon him that looks upon it;
And as a well made, and well placed picture, looks always upon him that looks upon it;
cc c-acp dt av vvd, cc av vvn n1, vvz av p-acp pno31 cst vvz p-acp pn31;
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so shall thy God look upon thee, whose memory is thus contemplating him, and shine upon thine understanding, and rectifie thy will too.
so shall thy God look upon thee, whose memory is thus contemplating him, and shine upon thine understanding, and rectify thy will too.
av vmb po21 n1 vvb p-acp pno21, rg-crq n1 vbz av vvg pno31, cc vvi p-acp po21 n1, cc vvi po21 n1 av.
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If thy memory cannot comprehend his mercy at large shewed to his whole Church, (as it is almost an incomprehensible thing, that in so few yeers he made us of the Reformation, equall even in number to our adversaries of the Roman Church,) If thy memory have not held that picture of our general deliverance from the Navy; (if that mercy be written in the water and in the sands, where it was perform'd,
If thy memory cannot comprehend his mercy At large showed to his Whole Church, (as it is almost an incomprehensible thing, that in so few Years he made us of the Reformation, equal even in number to our Adversaries of the Roman Church,) If thy memory have not held that picture of our general deliverance from the Navy; (if that mercy be written in the water and in the sands, where it was performed,
cs po21 n1 vmbx vvi po31 n1 p-acp j vvn p-acp po31 j-jn n1, (c-acp pn31 vbz av dt j n1, cst p-acp av d n2 pns31 vvd pno12 pp-f dt n1, j-jn av p-acp n1 p-acp po12 n2 pp-f dt njp n1,) cs po21 n1 vhb xx vvn d n1 pp-f po12 j n1 p-acp dt n1; (cs d n1 vbi vvn p-acp dt n1 cc p-acp dt n2, c-crq pn31 vbds vvn,
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and not in thy heart) if thou remember not our deliverance from that artificiall Hell, the Vault, (in which,
and not in thy heart) if thou Remember not our deliverance from that artificial Hell, the Vault, (in which,
cc xx p-acp po21 n1) cs pns21 vvb xx po12 n1 p-acp d j n1, dt n1, (p-acp r-crq,
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though his instruments failed of their plot, they did not blow us up; yet the Devil goes forward with his plot, if ever he can blow out;
though his Instruments failed of their plot, they did not blow us up; yet the devil Goes forward with his plot, if ever he can blow out;
cs po31 n2 vvn pp-f po32 n1, pns32 vdd xx vvi pno12 p-acp; av dt n1 vvz av-j p-acp po31 n1, cs av pns31 vmb vvi av;
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if he can get that deliverance to be forgotten.) If these be too large pictures for thy gallery,
if he can get that deliverance to be forgotten.) If these be too large pictures for thy gallery,
cs pns31 vmb vvi d n1 pc-acp vbi vvn.) cs d vbb av j n2 p-acp po21 n1,
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for thy memory, yet every man hath a pocket picture about him, Emanuel, a bosome book,
for thy memory, yet every man hath a pocket picture about him, Emmanuel, a bosom book,
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and if he will turn over but one leaf, and remember what God hath done for him even since yesterday, he shall find even by that little branch a navigable river, to sail into that great and endless Sea of Gods mercies towards him, from the beginning of his being.
and if he will turn over but one leaf, and Remember what God hath done for him even since yesterday, he shall find even by that little branch a navigable river, to sail into that great and endless Sea of God's Mercies towards him, from the beginning of his being.
cc cs pns31 vmb vvi a-acp p-acp crd n1, cc vvb r-crq np1 vhz vdn p-acp pno31 av c-acp av-an, pns31 vmb vvi av p-acp cst j n1 dt j n1, pc-acp vvi p-acp d j cc j n1 pp-f npg1 n2 p-acp pno31, p-acp dt n-vvg pp-f po31 vbg.
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Do but remember, but remember now: Do but Remember, but Remember now:
vdb cc-acp vvb, cc-acp vvb av:
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Of his own wil begat he us with the word of truth, that we should be as the first fruits of his creatures:
Of his own will begat he us with the word of truth, that we should be as the First fruits of his creatures:
pp-f po31 d n1 vvd pns31 pno12 p-acp dt n1 pp-f n1, cst pns12 vmd vbi p-acp dt ord n2 pp-f po31 n2:
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That as we consecrate all his creatures to him, in a sober, and religious use of them,
That as we consecrate all his creatures to him, in a Sobrium, and religious use of them,
cst c-acp pns12 vvb d po31 n2 p-acp pno31, p-acp dt j, cc j n1 pp-f pno32,
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so as the first fruits of all, we should principally consecrate our selves to his service betimes.
so as the First fruits of all, we should principally consecrate our selves to his service betimes.
av c-acp dt ord n2 pp-f d, pns12 vmd av-j vvi po12 n2 p-acp po31 n1 av.
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Now there were three payments of first fruits appointed by God to the Jews:
Now there were three payments of First fruits appointed by God to the jews:
av a-acp vbdr crd n2 pp-f ord n2 vvn p-acp np1 p-acp dt np2:
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The first was, Primitiae Spicarum, of their Ears of Corn, and this was early about Easter; The second was Primitiae panum, of Loaves of Bread,
The First was, Primitiae Spicarum, of their Ears of Corn, and this was early about Easter; The second was Primitiae panum, of Loaves of Bred,
dt ord vbds, fw-la fw-la, pp-f po32 n2 pp-f n1, cc d vbds av-j p-acp n1; dt ord vbds np1 fw-la, pp-f n2 pp-f n1,
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after their corn was converted to that use;
After their corn was converted to that use;
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and this, though it were not so soon, yet it was early too, about Whitsontide; The third was Primitiae frugum, of all their Fruits and Revenues;
and this, though it were not so soon, yet it was early too, about Whitsuntide; The third was Primitiae frugum, of all their Fruits and Revenues;
cc d, cs pn31 vbdr xx av av, av pn31 vbds av-j av, a-acp np1; dt ord vbds np1 fw-la, pp-f d po32 n2 cc n2;
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but this was very late in Autumn, at the fall of the leaf, in the end of the yeer.
but this was very late in Autumn, At the fallen of the leaf, in the end of the year.
cc-acp d vbds av j p-acp n1, p-acp dt n1 pp-f dt n1, p-acp dt n1 pp-f dt n1.
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The two first of these, which were offered early, were offered partly to God, and partly to Man, to the Priest;
The two First of these, which were offered early, were offered partly to God, and partly to Man, to the Priest;
dt crd ord pp-f d, r-crq vbdr vvn av-j, vbdr vvn av p-acp np1, cc av p-acp n1, p-acp dt n1;
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but in the last, which came late, God had no part:
but in the last, which Come late, God had no part:
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He had his part in the corn, and in the loaves, but none in the latter fruits. Offer thy self to God;
He had his part in the corn, and in the loaves, but none in the latter fruits. Offer thy self to God;
pns31 vhd po31 n1 p-acp dt n1, cc p-acp dt n2, cc-acp pix p-acp dt d n2. n1 po21 n1 p-acp np1;
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first, as Primitias spicarum, (whether thou glean in the world, or bind up whole sheaves,
First, as Primitias spicarum, (whither thou glean in the world, or bind up Whole sheaves,
ord, c-acp np1 fw-la, (cs pns21 vvb p-acp dt n1, cc vvb a-acp j-jn n2,
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whether thy increase be by little and little, or apace;) And offer thy self,
whither thy increase be by little and little, or apace;) And offer thy self,
cs po21 n1 vbi p-acp j cc j, cc av;) cc vvb po21 n1,
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as primitias panum, when thou hast kneaded up riches, and honor, and favour in a setled and established fortune) offer at thy Easter, whensoever thou hast any resurrection, any sense of raising thy soul from the shadow of death;
as primitias panum, when thou hast kneaded up riches, and honour, and favour in a settled and established fortune) offer At thy Easter, whensoever thou hast any resurrection, any sense of raising thy soul from the shadow of death;
c-acp fw-la fw-la, c-crq pns21 vh2 vvn a-acp n2, cc n1, cc n1 p-acp dt j-vvn cc vvn n1) vvb p-acp po21 np1, c-crq pns21 vh2 d n1, d n1 pp-f vvg po21 n1 p-acp dt n1 pp-f n1;
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offer at thy Pentecost, when the holy Ghost visits thee, and descends upon thee in a fiery tongue,
offer At thy Pentecost, when the holy Ghost visits thee, and descends upon thee in a fiery tongue,
vvb p-acp po21 np1, c-crq dt j n1 vvz pno21, cc vvz p-acp pno21 p-acp dt j n1,
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and melts thy bowels by the power of his word;
and melts thy bowels by the power of his word;
cc vvz po21 n2 p-acp dt n1 pp-f po31 n1;
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for if thou defer thy offering til thy fal, til thy winter, til thy death, howsoever they may be thy first fruits,
for if thou defer thy offering till thy fall, till thy winter, till thy death, howsoever they may be thy First fruits,
c-acp cs pns21 vvb po21 n1 p-acp po21 n1, c-acp po21 n1, c-acp po21 n1, c-acp pns32 vmb vbi po21 ord n2,
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because they be the first that ever thou gavest yet they are such, as are not acceptable to God;
Because they be the First that ever thou Gavest yet they Are such, as Are not acceptable to God;
c-acp pns32 vbb dt ord cst av pns21 vvd2 av pns32 vbr d, c-acp vbr xx j p-acp np1;
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God hath no portion in them, if they be not offered til then; offer thy self now; for that's an easie request;
God hath no portion in them, if they be not offered till then; offer thy self now; for that's an easy request;
np1 vhz dx n1 p-acp pno32, cs pns32 vbb xx vvn c-acp av; vvb po21 n1 av; p-acp d|vbz dt j n1;
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yea offer to thy self now, that's more easie; Viximus mundo; vivamus reliquum nobis ipsis; Thus long we have served the world;
yea offer to thy self now, that's more easy; We have lived mundo; Vivamus Reliquum nobis Ipse; Thus long we have served the world;
uh vvb p-acp po21 n1 av, d|vbz dc av-j; np1 fw-la; fw-la fw-la fw-la n1; av av-j pns12 vhb vvn dt n1;
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let us serve our selves the rest of our time, that is, the best part of our selves, our souls, Expectas ut febris te vocet ad poenitentiam? Hadst thou rather a sickness should bring thee to God, let us serve our selves the rest of our time, that is, the best part of our selves, our Souls, Expectas ut febris te vocet ad poenitentiam? Hadst thou rather a sickness should bring thee to God,
vvb pno12 vvi po12 n2 dt n1 pp-f po12 n1, cst vbz, dt js n1 pp-f po12 n2, po12 n2, np1 fw-la fw-la fw-la fw-la fw-la fw-la? vhd2 pns21 av-c dt n1 vmd vvi pno21 p-acp np1,
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than a sermon? hadst thou rather be beholden to a Physitian for thy salvation, than to a Preacher? thy business is to remember;
than a sermon? Hadst thou rather be beholden to a physician for thy salvation, than to a Preacher? thy business is to Remember;
cs dt n1? vhd2 pns21 av-c vbi vvi p-acp dt n1 p-acp po21 n1, cs p-acp dt n1? po21 n1 vbz pc-acp vvi;
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stay not for thy last sickness, which may be a Lethargy in which thou mayest forget thine own name,
stay not for thy last sickness, which may be a Lethargy in which thou Mayest forget thine own name,
vvb xx p-acp po21 ord n1, r-crq vmb vbi dt n1 p-acp r-crq pns21 vm2 vvi po21 d n1,
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and his that gave thee the name of a Christian, Christ Jesus himself: thy business is to remember, and thy time is now;
and his that gave thee the name of a Christian, christ jesus himself: thy business is to Remember, and thy time is now;
cc po31 d vvd pno21 dt n1 pp-f dt njp, np1 np1 px31: po21 n1 vbz pc-acp vvi, cc po21 n1 vbz av;
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stay not till that Angel come which shall say and swear, that time shall be no more. Remember then, and remember now; In Die, in the day;
stay not till that Angel come which shall say and swear, that time shall be no more. remember then, and Remember now; In Die, in the day;
vvb xx p-acp d n1 vvb r-crq vmb vvi cc vvi, d n1 vmb vbi dx av-dc. vvb av, cc vvb av; p-acp vvi, p-acp dt n1;
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The Lord will hear us In die qua invocaverimus, in the day that we shall call upon him; The Lord will hear us In die qua invocaverimus, in the day that we shall call upon him;
dt n1 vmb vvi pno12 p-acp vvb fw-la fw-la, p-acp dt n1 cst pns12 vmb vvi p-acp pno31;
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and in quacunque dei, in what day soever we call, and in quacunque die velociter exaudiet, as soon as we call in any day.
and in quacunque dei, in what day soever we call, and in quacunque die Velociter exaudiet, as soon as we call in any day.
cc p-acp fw-la fw-la, p-acp r-crq n1 av pns12 vvb, cc p-acp fw-la vvb fw-la n1, c-acp av c-acp pns12 vvb p-acp d n1.
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But all this is Opus diei, a work for the day; But all this is Opus Die, a work for the day;
p-acp d d vbz fw-la fw-la, dt n1 p-acp dt n1;
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for in the night, in our last night, those thoughts that fall upon us, they are rather dreams, then true remembrings;
for in the night, in our last night, those thoughts that fallen upon us, they Are rather dreams, then true rememberings;
c-acp p-acp dt n1, p-acp po12 ord n1, d n2 cst vvb p-acp pno12, pns32 vbr av-c n2, av j n2;
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we do rather dream that we repent, then repent indeed, upon our death-bed.
we do rather dream that we Repent, then Repent indeed, upon our deathbed.
pns12 vdb av-c vvi cst pns12 vvb, av vvb av, p-acp po12 n1.
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To him that travails by night a bush seems a tree, and a tree seems a man, and a man a spirit;
To him that travails by night a bush seems a tree, and a tree seems a man, and a man a Spirit;
p-acp pno31 cst vvz p-acp n1 dt n1 vvz dt n1, cc dt n1 vvz dt n1, cc dt n1 dt n1;
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nothing hath the true shape to him;
nothing hath the true shape to him;
pix vhz dt j n1 p-acp pno31;
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to him that repents by night, on his death-bed, neither his own sins, nor the mercies of God have their true proportion.
to him that repents by night, on his deathbed, neither his own Sins, nor the Mercies of God have their true proportion.
p-acp pno31 cst vvz p-acp n1, p-acp po31 n1, av-dx po31 d n2, ccx dt n2 pp-f np1 vhb po32 j n1.
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Fool, saies Christ, this night they will fetch away thy soul;
Fool, Says christ, this night they will fetch away thy soul;
n1, vvz np1, d n1 pns32 vmb vvi av po21 n1;
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but he neither tels him, who they be that shall fetch it, nor whether they shall carry it;
but he neither tells him, who they be that shall fetch it, nor whither they shall carry it;
cc-acp pns31 av-dx vvz pno31, r-crq pns32 vbb cst vmb vvi pn31, ccx c-crq pns32 vmb vvi pn31;
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he hath no light but lightnings; a sodain flash of horror first, and then he goes into fire without light.
he hath no Light but lightnings; a sudden flash of horror First, and then he Goes into fire without Light.
pns31 vhz dx n1 p-acp n2; dt j n1 pp-f n1 ord, cc av pns31 vvz p-acp n1 p-acp n1.
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Numquid Deus nobis ignem pacavit? non, sed Diabolo, et Angelis: Numquid Deus nobis Ignem pacavit? non, sed Diabolo, et Angels:
fw-la fw-la fw-la fw-la fw-la? fw-fr, fw-la fw-la, fw-la np1:
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did God ordain hell fire for us? no, but for the Devil, and his Angels. did God ordain hell fire for us? no, but for the devil, and his Angels.
vdd np1 vvi n1 n1 p-acp pno12? uh-dx, cc-acp p-acp dt n1, cc po31 n2.
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And yet we that are vessels so broken, as that there is not a sheard left, to fetch water at the pit, that is, no means in our selves, to derive one drop of Christs blood upon us,
And yet we that Are vessels so broken, as that there is not a shore left, to fetch water At the pit, that is, no means in our selves, to derive one drop of Christ blood upon us,
cc av pns12 cst vbr n2 av vvn, c-acp cst pc-acp vbz xx av vvd vvn, pc-acp vvi n1 p-acp dt n1, cst vbz, dx n2 p-acp po12 n2, pc-acp vvi crd n1 pp-f npg1 n1 p-acp pno12,
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nor to wring out one tear of true repentance from us, have plung'd our selves into this everlasting,
nor to wring out one tear of true Repentance from us, have plunged our selves into this everlasting,
ccx pc-acp vvi av crd n1 pp-f j n1 p-acp pno12, vhb vvn po12 n2 p-acp d j,
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and this dark fire, which was not prepared for us: A wretched covetousness, to be intruders upon the Devil;
and this dark fire, which was not prepared for us: A wretched covetousness, to be intruders upon the devil;
cc d j n1, r-crq vbds xx vvn p-acp pno12: dt j n1, pc-acp vbi n2 p-acp dt n1;
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a wretched ambition, to be usurpers upon damnation. God did not make the fire for us;
a wretched ambition, to be usurpers upon damnation. God did not make the fire for us;
dt j n1, pc-acp vbi n2 p-acp n1. np1 vdd xx vvi dt n1 p-acp pno12;
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but much less did he make us for that fire; that is, make us to damn us.
but much less did he make us for that fire; that is, make us to damn us.
cc-acp av-d av-dc vdd pns31 vvi pno12 p-acp d n1; d vbz, vvb pno12 pc-acp vvi pno12.
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But now the Judgment is given, Ite maledicti, go ye accursed;
But now the Judgement is given, Item Maledicti, go you accursed;
p-acp av dt n1 vbz vvn, n1 fw-la, vvb pn22 vvn;
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but yet this is the way of Gods justice, and his proceeding, that his Judgments are not alwaies executed, though they be given.
but yet this is the Way of God's Justice, and his proceeding, that his Judgments Are not always executed, though they be given.
cc-acp av d vbz dt n1 pp-f npg1 n1, cc po31 n-vvg, cst po31 n2 vbr xx av vvn, cs pns32 vbb vvn.
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The Judgments and Sentences of Medes and Persians are irrevocable, but the Judgments and Sentences of God,
The Judgments and Sentences of Medes and Persians Are irrevocable, but the Judgments and Sentences of God,
dt n2 cc n2 pp-f np1 cc njp2 vbr j, cc-acp dt n2 cc n2 pp-f np1,
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if they be given, if they be published, they are not executed. The Ninevites had perished, if the sentence of their destruction had not been given; and the sentence preserv'd them;
if they be given, if they be published, they Are not executed. The Ninevites had perished, if the sentence of their destruction had not been given; and the sentence preserved them;
cs pns32 vbb vvn, cs pns32 vbb vvn, pns32 vbr xx vvn. dt np2 vhd vvn, cs dt n1 pp-f po32 n1 vhd xx vbn vvn; cc dt n1 vvd pno32;
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so even in this cloud of Ite maledicti, go ye accursed, we may see the day break,
so even in this cloud of Item Maledicti, go you accursed, we may see the day break,
av av p-acp d n1 pp-f n1 fw-la, vvb pn22 vvn, pns12 vmb vvi dt n1 vvb,
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and discern beams of saving light, even in this Judgment of eternal darkness;
and discern beams of Saving Light, even in this Judgement of Eternal darkness;
cc vvi n2 pp-f vvg n1, av p-acp d n1 pp-f j n1;
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if the contemplation of his Judgment brings us to remember him in that day, in the light and apprehension of his anger and correction. For this circumstance is enlarged;
if the contemplation of his Judgement brings us to Remember him in that day, in the Light and apprehension of his anger and correction. For this circumstance is enlarged;
cs dt n1 pp-f po31 n1 vvz pno12 pc-acp vvi pno31 p-acp d n1, p-acp dt n1 cc n1 pp-f po31 n1 cc n1. p-acp d n1 vbz vvn;
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it is not in die, but in diebus, not in one, but in many dayes; for God affords us many dayes, many lights to see and remember him by.
it is not in die, but in diebus, not in one, but in many days; for God affords us many days, many lights to see and Remember him by.
pn31 vbz xx p-acp vvi, p-acp p-acp fw-la, xx p-acp crd, cc-acp p-acp d n2; p-acp np1 vvz pno12 d n2, d n2 pc-acp vvi cc vvi pno31 p-acp.
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This remembrance of God is our regeneration, by which we are new creatures; and therefore we may consider as many dayes in it, as in the first creation.
This remembrance of God is our regeneration, by which we Are new creatures; and Therefore we may Consider as many days in it, as in the First creation.
d n1 pp-f np1 vbz po12 n1, p-acp r-crq pns12 vbr j n2; cc av pns12 vmb vvi p-acp d n2 p-acp pn31, c-acp p-acp dt ord n1.
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The first day was the making of light;
The First day was the making of Light;
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and our first day is the knowledg of him, who saies of himself, ego sum lux mundi, I am the light of the world, and of whom St. John testifies, Erat lux vera, he was the true light, that lighteth every man into the world.
and our First day is the knowledge of him, who Says of himself, ego sum lux mundi, I am the Light of the world, and of whom Saint John Testifies, Erat lux vera, he was the true Light, that lights every man into the world.
cc po12 ord n1 vbz dt n1 pp-f pno31, r-crq vvz pp-f px31, fw-la fw-la fw-la fw-la, pns11 vbm dt n1 pp-f dt n1, cc pp-f r-crq n1 np1 vvz, fw-la fw-la fw-la, pns31 vbds dt j n1, cst vvz d n1 p-acp dt n1.
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This is then our first day the true passion of Christ Jesus. God made light first, that the other creatures might be seen;
This is then our First day the true passion of christ jesus. God made Light First, that the other creatures might be seen;
d vbz av po12 ord n1 dt j n1 pp-f np1 np1. np1 vvd j ord, cst dt j-jn n2 vmd vbi vvn;
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Frustra essent si non viderentur, It had been to no purpose to have made creatures, if there had been no light to manifest them. Frustra essent si non viderentur, It had been to no purpose to have made creatures, if there had been no Light to manifest them.
fw-la n-jn fw-mi fw-fr fw-la, pn31 vhd vbn pc-acp dx n1 pc-acp vhi vvn n2, cs pc-acp vhd vbn dx n1 pc-acp vvi pno32.
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Our first day is the light and love of the Gospel; for the noblest creatures of Princes, (that is, the noblest actions of Princes, war,
Our First day is the Light and love of the Gospel; for the Noblest creatures of Princes, (that is, the Noblest actions of Princes, war,
po12 ord n1 vbz dt n1 cc n1 pp-f dt n1; p-acp dt js n2 pp-f n2, (cst vbz, dt js n2 pp-f n2, n1,
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and peace, and treaties) frustra sunt, they are good for nothing, they are nothing,
and peace, and treaties) frustra sunt, they Are good for nothing, they Are nothing,
cc n1, cc n2) fw-la fw-la, pns32 vbr j p-acp pix, pns32 vbr pix,
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if they be not shew'd and tried by this light, by the love and preservation of the Gospel of Christ Jesus:
if they be not showed and tried by this Light, by the love and preservation of the Gospel of christ jesus:
cs pns32 vbb xx vvn cc vvn p-acp d n1, p-acp dt n1 cc n1 pp-f dt n1 pp-f np1 np1:
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God made light first, that his other works might appear, and he made light first, that himself (for our example) might do all his other works in the light:
God made Light First, that his other works might appear, and he made Light First, that himself (for our Exampl) might do all his other works in the Light:
np1 vvd j ord, cst po31 j-jn n2 vmd vvi, cc pns31 vvd j ord, cst px31 (p-acp po12 n1) vmd vdi d po31 j-jn n2 p-acp dt n1:
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that we also, as we had that light shed upon us in our baptism, so we might make all our future actions justifiable by that light,
that we also, as we had that Light shed upon us in our Baptism, so we might make all our future actions justifiable by that Light,
cst pns12 av, c-acp pns12 vhd d n1 vvn p-acp pno12 p-acp po12 n1, av pns12 vmd vvi d po12 j-jn n2 j p-acp d n1,
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and not Erubescere Evangelium, not be ashamed of being too jealous in this profession of his truth.
and not Erubescere Evangelium, not be ashamed of being too jealous in this profession of his truth.
cc xx fw-la np1, xx vbi j pp-f vbg av j p-acp d n1 pp-f po31 n1.
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Then God saw that the light was good: the seeing implies a consideration; that so a religion be not accepted blindly, nor implicitly;
Then God saw that the Light was good: the seeing Implies a consideration; that so a Religion be not accepted blindly, nor implicitly;
av np1 vvd cst dt n1 vbds j: dt vvg vvz dt n1; cst av dt n1 vbb xx vvn av-j, ccx n1;
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and the seeing it to be good implies an election of that religion, which is simply good in it self,
and the seeing it to be good Implies an election of that Religion, which is simply good in it self,
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and not good by reason of advantage, or conveniency, or other collateral and by-respects.
and not good by reason of advantage, or conveniency, or other collateral and by-respects.
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And when God had seen the light, and seen that it was good, then he severed light from darkness;
And when God had seen the Light, and seen that it was good, then he severed Light from darkness;
cc c-crq np1 vhd vvn dt n1, cc vvn cst pn31 vbds j, cs pns31 vvd n1 p-acp n1;
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and he severed them, non tanquam duo positiva, not as as two essential, and positive, and equal things;
and he severed them, non tanquam duo positiva, not as as two essential, and positive, and equal things;
cc pns31 vvd pno32, fw-fr fw-la fw-la fw-la, xx a-acp c-acp crd j, cc j, cc j-jn n2;
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not so, as that a brighter and a darker religion, (a good and a bad) should both have a beeing together,
not so, as that a Brighter and a Darker Religion, (a good and a bad) should both have a being together,
xx av, c-acp cst dt jc cc dt jc n1, (dt j cc dt j) vmd d vhb dt vbg av,
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but tanquam positivum et primitivum, light and darkness are primitive, and positive, and figure this rather, that a true religion should be established,
but tanquam positivum et primitivum, Light and darkness Are primitive, and positive, and figure this rather, that a true Religion should be established,
cc-acp fw-la fw-la fw-la fw-la, j cc n1 vbr j, cc j, cc vvi d av-c, cst dt j n1 vmd vbi vvn,
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and continue, and darkness utterly removed;
and continue, and darkness utterly removed;
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and then, and not till then, (till this was done, light severed from darkness) there was a day;
and then, and not till then, (till this was done, Light severed from darkness) there was a day;
cc av, cc xx c-acp av, (c-acp d vbds vdn, av-j vvn p-acp n1) pc-acp vbds dt n1;
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And since God hath given us this day, the brightness of his Gospel, that this light is first presented, that is, all great actions begun with this consideration of the Gospel;
And since God hath given us this day, the brightness of his Gospel, that this Light is First presented, that is, all great actions begun with this consideration of the Gospel;
cc p-acp np1 vhz vvn pno12 d n1, dt n1 pp-f po31 n1, cst d n1 vbz ord vvn, cst vbz, d j n2 vvn p-acp d n1 pp-f dt n1;
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since all other things are made by this light, that is, all have relation to the continuance of the Gospel,
since all other things Are made by this Light, that is, all have Relation to the Continuance of the Gospel,
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since God hath given us such a head, as is sharp-sighted in seeing the several lights, wise in discerning the true light, powerful in resisting forraign darkness;
since God hath given us such a head, as is sharp-sighted in seeing the several lights, wise in discerning the true Light, powerful in resisting foreign darkness;
c-acp np1 vhz vvn pno12 d dt n1, c-acp vbz j p-acp vvg dt j n2, j p-acp vvg dt j n1, j p-acp vvg j n1;
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since God hath given us this day, qui non humiliabit animam suam in die hac, as Moses speaks of the dayes of Gods institution, he that will not remember God now in this day, is impious to him;
since God hath given us this day, qui non Humiliabit animam suam in die hac, as Moses speaks of the days of God's Institution, he that will not Remember God now in this day, is impious to him;
c-acp np1 vhz vvn pno12 d n1, fw-fr fw-fr fw-la fw-la fw-la p-acp n1 fw-la, p-acp np1 vvz pp-f dt n2 pp-f npg1 n1, pns31 cst vmb xx vvi np1 av p-acp d n1, vbz j p-acp pno31;
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and unthankful to that great instrument of his, by whom this day spring from an high hath visited us.
and unthankful to that great Instrument of his, by whom this day spring from an high hath visited us.
cc j p-acp d j n1 pp-f png31, p-acp ro-crq d n1 vvi p-acp dt j vhz vvn pno12.
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To make shorter dayes of the rest, (for we must pass through all the six dayes in a few minuts) God in the second day made the firmament to divide between the waters above, and the waters below;
To make shorter days of the rest, (for we must pass through all the six days in a few minutes) God in the second day made the firmament to divide between the waters above, and the waters below;
pc-acp vvi jc n2 pp-f dt n1, (c-acp pns12 vmb vvi p-acp d dt crd n2 p-acp dt d n2) np1 p-acp dt ord n1 vvd dt n1 pc-acp vvi p-acp dt n2 a-acp, cc dt n2 a-acp;
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and this firmament in us, is terminus cognoscibilium, the limits of those things which God hath given man means and faculties to conceive, and understand:
and this firmament in us, is terminus cognoscibilium, the Limits of those things which God hath given man means and faculties to conceive, and understand:
cc d n1 p-acp pno12, vbz fw-la fw-la, dt n2 pp-f d n2 r-crq np1 vhz vvn n1 n2 cc n2 pc-acp vvi, cc vvi:
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he hath limited our eyes with a firmament beset with stars, our eyes can see no farther:
he hath limited our eyes with a firmament beset with Stars, our eyes can see no farther:
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he hath limited our understanding in matters of religion with a starry firmament too;
he hath limited our understanding in matters of Religion with a starry firmament too;
pns31 vhz vvn po12 n1 p-acp n2 pp-f n1 p-acp dt j n1 av;
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that is, with the knowledg of those things, quae ubique, quae semper, which those stars which he hath kindled in his Church, the Fathers and Doctors, have ever from the beginning proposed as things necessary to be explicitely believ'd,
that is, with the knowledge of those things, Quae ubique, Quae semper, which those Stars which he hath kindled in his Church, the Father's and Doctors, have ever from the beginning proposed as things necessary to be explicitly believed,
d vbz, p-acp dt n1 pp-f d n2, fw-la fw-la, fw-la fw-la, r-crq d n2 r-crq pns31 vhz vvn p-acp po31 n1, dt n2 cc n2, vhb av p-acp dt n1 vvn p-acp n2 j pc-acp vbi av-j vvn,
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for the salvation of our souls;
for the salvation of our Souls;
p-acp dt n1 pp-f po12 n2;
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for the eternal decrees of God, and his unreveal'd mysteries, and the inextricable perplexities of the School, they are waters above the firmament:
for the Eternal decrees of God, and his unrevealed Mysteres, and the inextricable perplexities of the School, they Are waters above the firmament:
p-acp dt j n2 pp-f np1, cc po31 j n2, cc dt j n2 pp-f dt n1, pns32 vbr n2 p-acp dt n1:
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here Paul plants, and here Apollo waters;
Here Paul plants, and Here Apollo waters;
av np1 n2, cc av np1 n2;
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here God raises up men to convey to us the dew of his grace, by waters under the firmament;
Here God raises up men to convey to us the due of his grace, by waters under the firmament;
av np1 vvz a-acp n2 pc-acp vvi p-acp pno12 dt n1 pp-f po31 n1, p-acp n2 p-acp dt n1;
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by visible sacraments, and by the word so preach'd, and so interpreted, as it hath been constantly,
by visible Sacraments, and by the word so preached, and so interpreted, as it hath been constantly,
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and unanimously from the beginning of the Church.
and unanimously from the beginning of the Church.
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And therefore this second day is perfited in the third, in the congregentur aquae, let the waters be gathered together;
And Therefore this second day is perfited in the third, in the congregentur Water, let the waters be gathered together;
cc av d ord n1 vbz vvn p-acp dt ord, p-acp dt fw-la fw-la, vvb dt n2 vbb vvn av;
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God hath gathered all the waters, all the waters of life in one place; that is, all the doctrine necessary for the life to come, into his Church:
God hath gathered all the waters, all the waters of life in one place; that is, all the Doctrine necessary for the life to come, into his Church:
np1 vhz vvn d dt n2, d dt n2 pp-f n1 p-acp crd n1; d vbz, d dt n1 j p-acp dt n1 pc-acp vvi, p-acp po31 n1:
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And then producet terra, here in this world are produced to us all herbs and fruits, all that is necessary for the soul to feed upon.
And then producet terra, Here in this world Are produced to us all herbs and fruits, all that is necessary for the soul to feed upon.
cc av fw-la fw-la, av p-acp d n1 vbr vvn p-acp pno12 d n2 cc n2, d cst vbz j p-acp dt n1 pc-acp vvi p-acp.
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And in this third daies work God repeats here that testimony, videt quod bonum, he saw that it was good;
And in this third days work God repeats Here that testimony, videt quod bonum, he saw that it was good;
cc p-acp d ord ng1 n1 np1 vvz av d n1, fw-la fw-la fw-la, pns31 vvd cst pn31 vbds j;
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good, that here should be a gathering of waters in one place, that is, no doctrine receiv'd that had not been taught in the Church;
good, that Here should be a gathering of waters in one place, that is, no Doctrine received that had not been taught in the Church;
j, cst av vmd vbi dt n-vvg pp-f n2 p-acp crd n1, cst vbz, dx n1 vvd cst vhd xx vbn vvn p-acp dt n1;
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and videt quod bonum, he saw it was good, that all herbs and trees should be produced that bore seed;
and videt quod bonum, he saw it was good, that all herbs and trees should be produced that boar seed;
cc fw-la fw-la fw-la, pns31 vvd pn31 vbds j, cst d n2 cc n2 vmd vbi vvn cst vvd n1;
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all doctrines that were to be proseminated and propagated, and to be continued to the end, should be taught in the Church:
all doctrines that were to be proseminated and propagated, and to be continued to the end, should be taught in the Church:
d n2 cst vbdr pc-acp vbi vvn cc vvn, cc pc-acp vbi vvn p-acp dt n1, vmd vbi vvn p-acp dt n1:
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but for doctrines which were but to vent the passion of vehement men, or to serve the turns of great men for a time, which were not seminal doctrines, doctrines that bore seed,
but for doctrines which were but to vent the passion of vehement men, or to serve the turns of great men for a time, which were not seminal doctrines, doctrines that boar seed,
cc-acp p-acp n2 r-crq vbdr cc-acp pc-acp vvi dt n1 pp-f j n2, cc pc-acp vvi dt n2 pp-f j n2 p-acp dt n1, r-crq vbdr xx j-jn n2, n2 cst vvd n1,
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and were to last from the beginning to the end;
and were to last from the beginning to the end;
cc vbdr pc-acp vvi p-acp dt n1 p-acp dt n1;
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for these interlineary doctrines, and marginal, which were no part of the first text, here's no testimony that God sees that they are good.
for these interlineary doctrines, and marginal, which were no part of the First text, here's no testimony that God sees that they Are good.
p-acp d j n2, cc j, r-crq vbdr dx n1 pp-f dt ord n1, av|vbz dx n1 cst np1 vvz cst pns32 vbr j.
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And, In diebus istis, if in these two daies, the day when God makes thee a firmament, shewes thee what thou art, to limit thine understanding & thy faith upon,
And, In diebus istis, if in these two days, the day when God makes thee a firmament, shows thee what thou art, to limit thine understanding & thy faith upon,
np1, p-acp fw-la fw-la, cs p-acp d crd n2, dt n1 c-crq np1 vvz pno21 dt n1, vvz pno21 r-crq pns21 vb2r, pc-acp vvi po21 n1 cc po21 n1 p-acp,
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and the day where God makes thee a sea, a collection of the waters, (showes thee where these necessary things must be taught in the Church) if in those daies thou wilt not remember thy Creator, it is an irrecoverable Lethargy.
and the day where God makes thee a sea, a collection of the waters, (shows thee where these necessary things must be taught in the Church) if in those days thou wilt not Remember thy Creator, it is an irrecoverable Lethargy.
cc dt n1 c-crq np1 vvz pno21 dt n1, dt n1 pp-f dt n2, (n2 pno21 c-crq d j n2 vmb vbi vvn p-acp dt n1) cs p-acp d n2 pns21 vm2 xx vvi po21 n1, pn31 vbz dt j n1.
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In the fourth daies work, let the making of the Sun to rule the day be the testimony of Gods love to thee, in the sun-shine of temporal prosperity,
In the fourth days work, let the making of the Sun to Rule the day be the testimony of God's love to thee, in the sunshine of temporal Prosperity,
p-acp dt ord ng1 n1, vvb dt n-vvg pp-f dt n1 pc-acp vvi dt n1 vbb dt n1 pp-f npg1 n1 p-acp pno21, p-acp dt n1 pp-f j n1,
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and the making of the Moon to shine by night, be the refreshing of his comfortable promises in the darkness of adversity;
and the making of the Moon to shine by night, be the refreshing of his comfortable promises in the darkness of adversity;
cc dt n-vvg pp-f dt n1 pc-acp vvi p-acp n1, vbb dt n-vvg pp-f po31 j n2 p-acp dt n1 pp-f n1;
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& then remember that he can make thy sun to set at noon, he can blow out thy taper of prosperity when it burns brightest, and he can turn the Moon into blood, he can make all the promises of the Gospel, which should comfort thee in adversity, turn into despair and obduration.
& then Remember that he can make thy sun to Set At noon, he can blow out thy taper of Prosperity when it burns Brightest, and he can turn the Moon into blood, he can make all the promises of the Gospel, which should Comfort thee in adversity, turn into despair and obduration.
cc av vvb cst pns31 vmb vvi po21 n1 pc-acp vvi p-acp n1, pns31 vmb vvi av po21 n1 pp-f n1 c-crq pn31 vvz js, cc pns31 vmb vvi dt n1 p-acp n1, pns31 vmb vvi d dt n2 pp-f dt n1, r-crq vmd vvi pno21 p-acp n1, vvb p-acp n1 cc n1.
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Let the first daies work, which was the creation Omnium reptibilium, and omnium volatilium, of all creeping things,
Let the First days work, which was the creation Omnium reptibilium, and omnium volatilium, of all creeping things,
vvb dt ord ng1 n1, r-crq vbds dt n1 fw-la fw-la, cc fw-la fw-la, pp-f d j-vvg n2,
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and of all flying things, produc'd out of water, signifie and denote to thee, either thy humble devotion, in which thou saist of thy self to God, vermis ege et non homo, I am a worm and no man;
and of all flying things, produced out of water, signify and denote to thee, either thy humble devotion, in which thou Sayest of thy self to God, vermis Ege et non homo, I am a worm and no man;
cc pp-f d j-vvg n2, vvn av pp-f n1, vvb cc vvi p-acp pno21, d po21 j n1, p-acp r-crq pns21 vv2 pp-f po21 n1 p-acp np1, fw-fr n1 fw-fr fw-fr fw-la, pns11 vbm dt n1 cc dx n1;
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or let it be the raising of thy soul in that, pennas columbae dedisti, that God hath given thee the wings of a dove to fly to the wilderness, in a retiring from,
or let it be the raising of thy soul in that, pennas columbae dedisti, that God hath given thee the wings of a dove to fly to the Wilderness, in a retiring from,
cc vvb pn31 vbi dt n-vvg pp-f po21 n1 p-acp d, n2 fw-la fw-la, cst np1 vhz vvn pno21 dt n2 pp-f dt n1 pc-acp vvi p-acp dt n1, p-acp dt n-vvg p-acp,
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or a resisting of tentations of this world;
or a resisting of tentations of this world;
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remember still that God can suffer even thy humility to stray, and degenerate into an uncomly dejection and stupidity,
Remember still that God can suffer even thy humility to stray, and degenerate into an uncomely dejection and stupidity,
vvb av cst np1 vmb vvi av po21 n1 pc-acp vvi, cc j p-acp dt j n1 cc n1,
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and senselesness of the true dignity and true liberty of a Christian:
and senselessness of the true dignity and true liberty of a Christian:
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and he can suffer this retiring thy self from the world, to degenerate into a contempt and despising of others,
and he can suffer this retiring thy self from the world, to degenerate into a contempt and despising of Others,
cc pns31 vmb vvi d vvg po21 n1 p-acp dt n1, pc-acp vvi p-acp dt n1 cc vvg pp-f n2-jn,
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and an overvaluing of thine own perfections.
and an overvaluing of thine own perfections.
cc dt vvg pp-f po21 d n2.
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Let the last day in which both man and beasts were made out of the earth,
Let the last day in which both man and beasts were made out of the earth,
vvb dt ord n1 p-acp r-crq d n1 cc n2 vbdr vvn av pp-f dt n1,
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but yet a living soul breath'd into man;
but yet a living soul breathed into man;
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remember thee that this earth which treads upon thee, must return to that earth which thou treadst upon;
Remember thee that this earth which treads upon thee, must return to that earth which thou treadest upon;
vvb pno21 cst d n1 r-crq vvz p-acp pno21, vmb vvi p-acp d n1 r-crq pns21 vv2 p-acp;
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thy body, that loads thee, and oppresses thee to the grave, and thy spirit to him that gave it.
thy body, that loads thee, and Oppresses thee to the grave, and thy Spirit to him that gave it.
po21 n1, cst vvz pno21, cc vvz pno21 p-acp dt n1, cc po21 n1 p-acp pno31 cst vvd pn31.
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And when the Sabbath day hath also remembred thee, that God hath given thee a temporal Sabbath, plac'd thee in a land of peace,
And when the Sabbath day hath also remembered thee, that God hath given thee a temporal Sabbath, placed thee in a land of peace,
cc c-crq dt n1 n1 vhz av vvn pno21, cst np1 vhz vvn pno21 dt j n1, vvn pno21 p-acp dt n1 pp-f n1,
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and an ecclesiastical Sabbath, plac'd in a Church of peace, perfect all in a spirituall Sabbath, a conscience of peace, by remembring now thy Creator, at least in one of these daies of the week of thy regeneration, either as thou hast light created in thee, in the first day, that is, thy knowledg of Christ;
and an ecclesiastical Sabbath, placed in a Church of peace, perfect all in a spiritual Sabbath, a conscience of peace, by remembering now thy Creator, At least in one of these days of the Week of thy regeneration, either as thou hast Light created in thee, in the First day, that is, thy knowledge of christ;
cc dt j n1, vvn p-acp dt n1 pp-f n1, j av-d p-acp dt j n1, dt n1 pp-f n1, p-acp vvg av po21 n1, p-acp ds p-acp crd pp-f d n2 pp-f dt n1 pp-f po21 n1, av-d c-acp pns21 vh2 av-j vvn p-acp pno21, p-acp dt ord n1, cst vbz, po21 n1 pp-f np1;
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or as thou hast a firmament created in thee the second day, that is, thy knowledg what to seek concerning Christ, things appertaining to faith and salvation;
or as thou hast a firmament created in thee the second day, that is, thy knowledge what to seek Concerning christ, things appertaining to faith and salvation;
cc c-acp pns21 vh2 dt n1 vvn p-acp pno21 dt ord n1, cst vbz, po21 n1 r-crq pc-acp vvi vvg np1, n2 vvg p-acp n1 cc n1;
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or as thou hast a sea created in thee the third day, that is, a Church where all the knowledg is reserv'd and presented to thee;
or as thou hast a sea created in thee the third day, that is, a Church where all the knowledge is reserved and presented to thee;
cc c-acp pns21 vh2 dt n1 vvn p-acp pno21 dt ord n1, cst vbz, dt n1 c-crq d dt n1 vbz vvn cc vvn p-acp pno21;
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or as thou hast a sun and moon in the fourth day, thankfulness in prosperity, comfort in adversity,
or as thou hast a sun and moon in the fourth day, thankfulness in Prosperity, Comfort in adversity,
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or as thou hast reptilem humilitatē, or volatilem fiduciam, a humiliation in thy self, or an exaltation in Christ in thy fift day,
or as thou hast reptilem humilitatē, or volatilem fiduciam, a humiliation in thy self, or an exaltation in christ in thy fift day,
cc c-acp pns21 vh2 fw-la fw-la, cc fw-la fw-la, dt n1 p-acp po21 n1, cc dt n1 p-acp np1 p-acp po21 ord n1,
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or as thou hast a contemplation of thy mortality and immortality in the sixth day,
or as thou hast a contemplation of thy mortality and immortality in the sixth day,
cc c-acp pns21 vh2 dt n1 pp-f po21 n1 cc n1 p-acp dt ord n1,
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or a desire of a spiritual Sabbath in the seaventh, In those daies remember thou thy Creator.
or a desire of a spiritual Sabbath in the Seventh, In those days Remember thou thy Creator.
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Now all these daies are contracted into less room in this text, In diebus Bechurotheica, is either, in the daies of thy youth, or electionem tuarum, in the daies of thy hearts desire, Now all these days Are contracted into less room in this text, In diebus Bechurotheica, is either, in the days of thy youth, or electionem tuarum, in the days of thy hearts desire,
av d d n2 vbr vvn p-acp dc n1 p-acp d n1, p-acp fw-la fw-la, vbz av-d, p-acp dt n2 pp-f po21 n1, cc fw-la fw-la, p-acp dt n2 pp-f po21 ng1 n1,
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when thou enjoyest all that thou couldest wish. First, therefore if thou wouldest be heard in Davids prayer;
when thou enjoyest all that thou Couldst wish. First, Therefore if thou Wouldst be herd in Davids prayer;
c-crq pns21 vv2 d cst pns21 vmd2 vvi. ord, av cs pns21 vmd2 vbi vvn p-acp npg1 n1;
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Delicta juventutis; O Lord remember not the sins of my youth; remember to come to this prayer, In diebus juventutis, in the dayes of thy youth. Delicta juventutis; Oh Lord Remember not the Sins of my youth; Remember to come to this prayer, In diebus juventutis, in the days of thy youth.
fw-la fw-la; uh n1 vvb xx dt n2 pp-f po11 n1; vvb pc-acp vvi p-acp d n1, p-acp fw-la fw-la, p-acp dt n2 pp-f po21 n1.
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Job remembers with much sorrow, how he was in the dayes of his youth, when Gods providence was upon his Tabernacle:Job remembers with much sorrow, how he was in the days of his youth, when God's providence was upon his Tabernacle:
np1 vvz p-acp d n1, c-crq pns31 vbds p-acp dt n2 pp-f po31 n1, c-crq npg1 n1 vbds p-acp po31 n1:
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and it is a late, but a sad consideration, to remember with what tenderness of conscience, what scruples, what remorces we entred into sins in our youth,
and it is a late, but a sad consideration, to Remember with what tenderness of conscience, what scruples, what remorces we entered into Sins in our youth,
cc pn31 vbz dt j, cc-acp dt j n1, pc-acp vvi p-acp r-crq n1 pp-f n1, r-crq n2, r-crq n2 pns12 vvd p-acp n2 p-acp po12 n1,
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how much we were afraid of all degrees and circumstances of sin for a little while,
how much we were afraid of all Degrees and Circumstances of since for a little while,
c-crq av-d pns12 vbdr j pp-f d n2 cc n2 pp-f n1 p-acp dt j n1,
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and how indifferent things they are grown to us, and how obdurate we are grown in them now.
and how indifferent things they Are grown to us, and how obdurate we Are grown in them now.
cc c-crq j n2 pns32 vbr vvn p-acp pno12, cc c-crq j pns12 vbr vvn p-acp pno32 av.
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This was Jobs sorrow, and this was Tobias comfort, when I was but young, all my Tribes fell away;
This was Jobs sorrow, and this was Tobias Comfort, when I was but young, all my Tribes fell away;
d vbds n2 n1, cc d vbds np1 n1, c-crq pns11 vbds cc-acp j, d po11 n2 vvd av;
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but I alone went after to Jerusalem. Though he lacked the counsail, and the example of his Elders, yet he served God;
but I alone went After to Jerusalem. Though he lacked the counsel, and the Exampl of his Elders, yet he served God;
cc-acp pns11 av-j vvd a-acp pc-acp np1. cs pns31 vvd dt n1, cc dt n1 pp-f po31 n2-jn, av pns31 vvd np1;
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for it is good for a man, that he bear his yoke in his youth:
for it is good for a man, that he bear his yoke in his youth:
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For even when God had delivered over his people purposely to be afflicted, yet himself complains in their behalf, That the persecutor laid the very heaviest yoke upon the ancient:
For even when God had Delivered over his people purposely to be afflicted, yet himself complains in their behalf, That the persecutor laid the very Heaviest yoke upon the ancient:
c-acp av c-crq np1 vhd vvn p-acp po31 n1 av pc-acp vbi vvn, av px31 vvz p-acp po32 n1, cst dt n1 vvd dt av js n1 p-acp dt j:
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It is a lamentable thing to fall under a necessity of suffering in our age, Labore fracta instrumenta, ad Deum ducis, quorum nullus usus? wouldest thou consecrate a Chalice to God that is broken? no man would present a lame horse, a disordered clock, a torn book to the King? Caro jumentum, thy body is thy beast; It is a lamentable thing to fallen under a necessity of suffering in our age, Labour fracta Instrumenta, ad God ducis, quorum nullus usus? Wouldst thou consecrate a Chalice to God that is broken? no man would present a lame horse, a disordered clock, a torn book to the King? Caro Jumentum, thy body is thy beast;
pn31 vbz dt j n1 pc-acp vvi p-acp dt n1 pp-f vvg p-acp po12 n1, vvb fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la fw-la? vmd2 pns21 vvi dt n1 p-acp np1 cst vbz vvn? dx n1 vmd vvi dt j n1, dt j-vvn n1, dt vvn n1 p-acp dt n1? fw-la fw-la, po21 n1 vbz po21 n1;
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and wilt thou present that to God, when it is lam'd and tir'd with excesse of wantonness? when thy clock, (the whole course of thy time) is disordered with passions, and perturbations; and wilt thou present that to God, when it is lamed and tired with excess of wantonness? when thy clock, (the Whole course of thy time) is disordered with passion, and perturbations;
cc vm2 pns21 vvi cst p-acp np1, c-crq pn31 vbz vvn cc vvn p-acp n1 pp-f n1? c-crq po21 n1, (dt j-jn n1 pp-f po21 n1) vbz vvn p-acp n2, cc n2;
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when thy book (the history of thy life,) is torn, 1000. sins of thine own torn out of thy memory, wilt thou then present thy self thus defac'd and mangled to almighty God? Temperantia non est temperantia in senectute,
when thy book (the history of thy life,) is torn, 1000. Sins of thine own torn out of thy memory, wilt thou then present thy self thus defaced and mangled to almighty God? Temperantia non est Temperantia in senectute,
c-crq po21 n1 (dt n1 pp-f po21 n1,) vbz vvn, crd n2 pp-f png21 d n1 av pp-f po21 n1, vm2 pns21 av vvi po21 n1 av vvd cc vvn p-acp j-jn np1? fw-la fw-fr fw-la fw-la p-acp fw-la,
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sed impotentia incontinentiae, chastity is not chastity in an old man, but a desability to be unchast;sed Impotence incontinentiae, chastity is not chastity in an old man, but a desability to be unchaste;
fw-la fw-la fw-la, n1 vbz xx n1 p-acp dt j n1, cc-acp dt n1 pc-acp vbi j;
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and therefore thou dost not give God that which thou pretendest to give, for thou hast no chastity to give him.
and Therefore thou dost not give God that which thou pretendest to give, for thou hast no chastity to give him.
cc av pns21 vd2 xx vvi np1 cst r-crq pns21 vv2 pc-acp vvi, c-acp pns21 vh2 dx n1 pc-acp vvi pno31.
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Senex bis puer; but it is not bis juvenis, an old man comes to the infirmities of childhood again;Senex bis puer; but it is not bis Juvenis, an old man comes to the infirmities of childhood again;
fw-la fw-la fw-la; p-acp pn31 vbz xx fw-la fw-la, dt j n1 vvz p-acp dt n2 pp-f n1 av;
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but he comes not to the strength of youth again,
but he comes not to the strength of youth again,
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Do this then In diebus juventutis, in thy best strength, and when thy natural facuties are best able to concur with grace; but do it;
Do this then In diebus juventutis, in thy best strength, and when thy natural facuties Are best able to concur with grace; but do it;
vdb d av p-acp fw-la fw-la, p-acp po21 js n1, cc c-crq po21 j n2 vbr av-j j pc-acp vvi p-acp n1; cc-acp vdb pn31;
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In diebus electionum, in the dayes when thou hast thy hearts desire;In diebus electionum, in the days when thou hast thy hearts desire;
p-acp fw-la fw-la, p-acp dt n2 c-crq pns21 vh2 po21 n2 vvb;
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for if thou have worn out this word, in one sense, that it be too late now, to remember him in the dayes of youth, that's spent forgetfully) yet as long as thou art able to make a new choise, to chuse a new sin, that when thy heats of youth are not overcome,
for if thou have worn out this word, in one sense, that it be too late now, to Remember him in the days of youth, that's spent forgetfully) yet as long as thou art able to make a new choice, to choose a new since, that when thy heats of youth Are not overcome,
c-acp cs pns21 vhb vvn av d n1, p-acp crd n1, cst pn31 vbb av av-j av, pc-acp vvi pno31 p-acp dt n2 pp-f n1, d|vbz vvn av-j) av c-acp av-j c-acp pns21 vb2r j pc-acp vvi dt j n1, pc-acp vvi dt j n1, cst c-crq po21 n2 pp-f n1 vbr xx vvn,
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but burnt out, then thy middle age chooses ambition, and thy old age chooses covetousness;
but burned out, then thy middle age chooses ambition, and thy old age chooses covetousness;
cc-acp vvd av, cs po21 j-jn n1 vvz n1, cc po21 j n1 vvz n1;
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as long as thou art able to make thy choice thou art able to make a better than this;
as long as thou art able to make thy choice thou art able to make a better than this;
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God testifies that power, that he hath given thee;
God Testifies that power, that he hath given thee;
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I call heaven and earth to record this day, that I have set before you life and death; choose life: I call heaven and earth to record this day, that I have Set before you life and death; choose life:
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If this choice like you not, If it seem evil unto you to serve the the Lord, saith Josuah then, choose ye this day whom ye will serve. Here's the election day;
If this choice like you not, If it seem evil unto you to serve the the Lord, Says Joshua then, choose you this day whom you will serve. Here's the election day;
cs d n1 vvb pn22 xx, cs pn31 vvb av-jn p-acp pn22 pc-acp vvi dt dt n1, vvz np1 av, vvb pn22 d n1 ro-crq pn22 vmb vvi. av|vbz dt n1 n1;
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bring that which ye would have, into comparison with that which ye should have;
bring that which you would have, into comparison with that which you should have;
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that is, all that this world keeps from you, with that which God offers to you;
that is, all that this world keeps from you, with that which God offers to you;
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and what will ye choose to prefer before him? for honor, and favor, and health,
and what will you choose to prefer before him? for honour, and favour, and health,
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and riches, perchance you cannot have them though you choose them;
and riches, perchance you cannot have them though you choose them;
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but can you have more of them than they have had, to whom those very things have been occasions of ruin? The Market is open till the bell ring;
but can you have more of them than they have had, to whom those very things have been occasions of ruin? The Market is open till the bell ring;
cc-acp vmb pn22 vhb dc pp-f pno32 cs pns32 vhb vhn, p-acp ro-crq d j n2 vhb vbn n2 pp-f n1? dt n1 vbz j p-acp dt n1 n1;
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till thy last bell ring the Church is open, grace is to be had there:
till thy last bell ring the Church is open, grace is to be had there:
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but trust not upon that rule, that men buy cheapest at the end of the market, that heaven may be had for a breath at last,
but trust not upon that Rule, that men buy cheapest At the end of the market, that heaven may be had for a breath At last,
cc-acp vvb xx p-acp d n1, cst n2 vvb js p-acp dt n1 pp-f dt n1, cst n1 vmb vbi vhn p-acp dt n1 p-acp ord,
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when they that hear it cannot tel whether it be a sigh or a gasp, a religious breathing and anhelation after the next life,
when they that hear it cannot tell whither it be a sighs or a gasp, a religious breathing and anhelation After the next life,
c-crq pns32 cst vvb pn31 vmbx vvi cs pn31 vbb dt n1 cc dt n1, dt j n-vvg cc n1 p-acp dt ord n1,
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or natural breathing out, and exhalation of this;
or natural breathing out, and exhalation of this;
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but find a spiritual good husbandry in that other rule, that the prime of the market is to be had at first:
but find a spiritual good Husbandry in that other Rule, that the prime of the market is to be had At First:
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for howsoever, in thine age, there may be by Gods strong working, Dies juventutis, A day of youth, in making thee then a new creature; (for as God is antiquissimus dierum, so in his school no man is super-annated,) yet when age hath made a man impotent to sin, this is not Dies electionum, it is not a day of choice;
for howsoever, in thine age, there may be by God's strong working, Die juventutis, A day of youth, in making thee then a new creature; (for as God is antiquissimus Days, so in his school no man is superannated,) yet when age hath made a man impotent to since, this is not Die electionum, it is not a day of choice;
c-acp c-acp, p-acp po21 n1, pc-acp vmb vbi p-acp npg1 j n-vvg, vvz n2, dt n1 pp-f n1, p-acp vvg pno21 av dt j n1; (c-acp c-acp np1 vbz fw-la fw-la, av p-acp po31 n1 dx n1 vbz j,) av c-crq n1 vhz vvn dt n1 j p-acp n1, d vbz xx vvz fw-la, pn31 vbz xx dt n1 pp-f n1;
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but remember God now, when thou hast a choice, that is, a power to advance thy self,
but Remember God now, when thou hast a choice, that is, a power to advance thy self,
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or to oppress others by evil means; now in die electionum, in those thy happy and sun-shine dayes, remember him.
or to oppress Others by evil means; now in die electionum, in those thy happy and sunshine days, Remember him.
cc pc-acp vvi n2-jn p-acp j-jn n2; av p-acp vvi fw-la, p-acp d po21 j cc n1 n2, vvb pno31.
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This is then the faculty that is excited, the memory; and this is the time, now, now whilest we have power of election: This is then the faculty that is excited, the memory; and this is the time, now, now whilst we have power of election:
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The object is, the Creator, Remember the Creator: First, because the memory can go no farther then the creation;
The Object is, the Creator, remember the Creator: First, Because the memory can go no farther then the creation;
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and therefore we have no means to conceive, or apprehend any thing of God before that.
and Therefore we have no means to conceive, or apprehend any thing of God before that.
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When men therefore speak of decrees of reprobation, decrees of condemnation, before decrees of creation; this is beyond the counsail of the holy Ghost here, Memento creatoris, Remember the Creator,
When men Therefore speak of decrees of reprobation, decrees of condemnation, before decrees of creation; this is beyond the counsel of the holy Ghost Here, Memento Creatoris, remember the Creator,
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for this is to remember God a condemner before he was a creator:
for this is to Remember God a condemner before he was a creator:
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This is to put a preface to Moses his Genesis, not to be content with his in principio, to know that in the beginning God created heaven and earth, but we must remember what he did ante principium, before any such beginning was.
This is to put a preface to Moses his Genesis, not to be content with his in principio, to know that in the beginning God created heaven and earth, but we must Remember what he did ante principium, before any such beginning was.
d vbz pc-acp vvi dt n1 p-acp np1 po31 n1, xx pc-acp vbi j p-acp po31 p-acp fw-la, pc-acp vvi d p-acp dt n1 np1 vvn n1 cc n1, p-acp pns12 vmb vvi r-crq pns31 vdd fw-la fw-la, p-acp d d n1 vbds.
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Moses his in principio, that beginning, the creation we can remember; but St. Johns in principio, that beginning, eternity, we cannot;Moses his in principio, that beginning, the creation we can Remember; but Saint Johns in principio, that beginning, eternity, we cannot;
np1 po31 p-acp fw-la, cst n1, dt n1 pns12 vmb vvi; cc-acp n1 np1 p-acp fw-la, cst n1, n1, pns12 vmbx;
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we can remember Gods fiat in Moses, but not Gods erat in St. John: what God hath done for us, is the object of our memory, not what he did before we were:
we can Remember God's fiat in Moses, but not God's erat in Saint John: what God hath done for us, is the Object of our memory, not what he did before we were:
pns12 vmb vvi npg1 n1 p-acp np1, cc-acp xx n2 fw-la p-acp n1 np1: r-crq np1 vhz vdn p-acp pno12, vbz dt n1 pp-f po12 n1, xx r-crq pns31 vdd a-acp pns12 vbdr:
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and thou hast a good and perfect memory, if it remember all that the holy Ghost proposes in the Bible;
and thou hast a good and perfect memory, if it Remember all that the holy Ghost proposes in the bible;
cc pns21 vh2 dt j cc j n1, cs pn31 vvb d cst dt j n1 vvz p-acp dt n1;
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and it determines in the memento Creatoris: There begins the Bible, and there begins the Creed, I believe in God the Father, maker of Heaven and Earth;
and it determines in the memento Creatoris: There begins the bible, and there begins the Creed, I believe in God the Father, maker of Heaven and Earth;
cc pn31 vvz p-acp dt fw-la fw-la: pc-acp vvz dt n1, cc a-acp vvz dt n1, pns11 vvb p-acp np1 dt n1, n1 pp-f n1 cc n1;
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for when it is said, The holy Ghost was not given, because Jesus was not glorified, it is not truly Non erat datus, but non erat; for, non erat nobis antequam operaretur; for when it is said, The holy Ghost was not given, Because jesus was not glorified, it is not truly Non erat Datus, but non erat; for, non erat nobis antequam operaretur;
p-acp c-crq pn31 vbz vvn, dt j n1 vbds xx vvn, c-acp np1 vbds xx vvn, pn31 vbz xx av-j fw-la fw-la fw-la, p-acp fw-fr fw-la; p-acp, fw-fr fw-la fw-la fw-la fw-la;
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It is not said there, the holy Ghost was not given, but it is the holy Ghost was not:
It is not said there, the holy Ghost was not given, but it is the holy Ghost was not:
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for he is not, that is, he hath no being to us ward, till he works in us which was first in the creation:
for he is not, that is, he hath no being to us ward, till he works in us which was First in the creation:
c-acp pns31 vbz xx, cst vbz, pns31 vhz dx vbg p-acp pno12 vvi, c-acp pns31 vvz p-acp pno12 r-crq vbds ord p-acp dt n1:
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Remember the Creator then, because thou canst remember nothing backward beyond him, and remember him so too, that thou maist stick upon nothing on this side of him, That so neither height, nor depth, nor any other creature may separate thee from God; remember the Creator then, Because thou Canst Remember nothing backward beyond him, and Remember him so too, that thou Mayest stick upon nothing on this side of him, That so neither height, nor depth, nor any other creature may separate thee from God;
vvb dt n1 av, c-acp pns21 vm2 vvi pix av-j p-acp pno31, cc vvb pno31 av av, cst pns21 vm2 vvi p-acp pix p-acp d n1 pp-f pno31, cst av dx n1, ccx n1, ccx d j-jn n1 vmb vvi pno21 p-acp np1;
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not only not separate thee finally, but not separate so, as to stop upon the creature,
not only not separate thee finally, but not separate so, as to stop upon the creature,
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but to make the best of them, thy way to the Creator; We see ships in the river;
but to make the best of them, thy Way to the Creator; We see ships in the river;
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but all their use is gone, if they go not to sea;
but all their use is gone, if they go not to sea;
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we see men fraighted with honor, and riches, but all their use is gone, if their respect be not upon the honor and glory of the Creator;
we see men freighted with honour, and riches, but all their use is gone, if their respect be not upon the honour and glory of the Creator;
pns12 vvb n2 vvn p-acp n1, cc n2, cc-acp d po32 n1 vbz vvn, cs po32 n1 vbb xx p-acp dt n1 cc n1 pp-f dt n1;
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and therefore sayes the Apostle, Let them that suffer, commit their souls to God, as to a faithful Creator;
and Therefore Says the Apostle, Let them that suffer, commit their Souls to God, as to a faithful Creator;
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that is, He made them, and therefore will have care of them.
that is, He made them, and Therefore will have care of them.
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This is the true contracting, and the true extending of the memory, to Remember the Creator, and stay there,
This is the true contracting, and the true extending of the memory, to remember the Creator, and stay there,
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because there is no prospect farther, and to Remember the Creator, and get thither, because there is no safe footing upon the creature, til we come so far.
Because there is no prospect farther, and to remember the Creator, and get thither, Because there is no safe footing upon the creature, till we come so Far.
c-acp pc-acp vbz dx n1 av-jc, cc p-acp vvb dt n1, cc vvb av, c-acp pc-acp vbz dx j n-vvg p-acp dt n1, c-acp pns12 vvb av av-j.
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Remember then the Creator, and remember thy Creator, for, Quis magis fidelis Deo? who is so faithful a Counsailor as God? Quis prudentior Sapiente? who can be wiser than wisdome? Quis utilior bono? or better than goodness? Quis conjunctior Creatore? or neerer then our Maker? and therefore remember him.
remember then the Creator, and Remember thy Creator, for, Quis magis Fidelis God? who is so faithful a Counselor as God? Quis prudentior Sapiente? who can be Wiser than Wisdom? Quis utilior Bono? or better than Goodness? Quis conjunctior Creatore? or nearer then our Maker? and Therefore Remember him.
vvb av dt n1, cc vvb po21 n1, p-acp, fw-la fw-la fw-la fw-la? r-crq vbz av j dt n1 c-acp np1? fw-la fw-la fw-it? r-crq vmb vbi jc cs n1? fw-la fw-la fw-la? cc jc cs n1? fw-la fw-la fw-la? cc jc cs po12 n1? cc av vvb pno31.
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What purposes soever thy parents or thy Prince have to make thee great, how had all those purposes been frustrated,
What Purposes soever thy Parents or thy Prince have to make thee great, how had all those Purposes been frustrated,
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and evacuated if God had not made thee before? this very being is thy greatest degree;
and evacuated if God had not made thee before? this very being is thy greatest degree;
cc vvn cs np1 vhd xx vvn pno21 a-acp? d av vbg vbz po21 js n1;
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as in Arithmatick how great a number soever a man expresse in many figures, yet when we come to number all, the very first figure is the greatest and most of all;
as in arithmetic how great a number soever a man express in many figures, yet when we come to number all, the very First figure is the greatest and most of all;
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so what degrees or titles soever a man have in this world, the greatest and the foundation of all, is, that he had a being by creation:
so what Degrees or titles soever a man have in this world, the greatest and the Foundation of all, is, that he had a being by creation:
av q-crq n2 cc n2 av dt n1 vhb p-acp d n1, dt js cc dt n1 pp-f d, vbz, cst pns31 vhd dt vbg p-acp n1:
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For the distance from nothing to a little, is ten thousand times more, than from it to the highest degree in this life:
For the distance from nothing to a little, is ten thousand times more, than from it to the highest degree in this life:
c-acp dt n1 p-acp pix p-acp dt j, vbz crd crd n2 av-dc, cs p-acp pn31 p-acp dt js n1 p-acp d n1:
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and therefore remember thy Creator, as by being so, he hath done more for thee than all the world besides;
and Therefore Remember thy Creator, as by being so, he hath done more for thee than all the world beside;
cc av vvb po21 n1, a-acp p-acp vbg av, pns31 vhz vdn av-dc p-acp pno21 av d dt n1 a-acp;
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and remember him also, with this consideration, that whatsoever thou art now, yet once thou wast nothing.
and Remember him also, with this consideration, that whatsoever thou art now, yet once thou wast nothing.
cc vvb pno31 av, p-acp d n1, cst r-crq pns21 vb2r av, av c-acp pns21 vbd2s pix.
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He created thee, ex nihilo, he gave thee a being, there's matter of exaltation, & yet all this from nothing;
He created thee, ex nihilo, he gave thee a being, there's matter of exaltation, & yet all this from nothing;
pns31 vvd pno21, fw-la fw-la, pns31 vvd pno21 dt n1, pc-acp|vbz n1 pp-f n1, cc av d d p-acp pix;
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thou wast worse then a worm, there's matter of humiliation;
thou wast Worse then a worm, there's matter of humiliation;
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but he did not create thee ad nihilum, to return to nothing again, and there's matter for thy consideration,
but he did not create thee ad nihilum, to return to nothing again, and there's matter for thy consideration,
cc-acp pns31 vdd xx vvi pno21 fw-la fw-la, pc-acp vvi p-acp pix av, cc pc-acp|vbz n1 p-acp po21 n1,
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and study, how to make thine immortality profitable unto thee;
and study, how to make thine immortality profitable unto thee;
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for it is a deadly immortality, if thy immortality must serve thee for nothing but to hold thee in immortal torment.
for it is a deadly immortality, if thy immortality must serve thee for nothing but to hold thee in immortal torment.
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To end all, that being which we have from God shall not return to nothing, nor the being which we have from men neither.
To end all, that being which we have from God shall not return to nothing, nor the being which we have from men neither.
p-acp n1 d, cst vbg r-crq pns12 vhb p-acp np1 vmb xx vvi p-acp pix, ccx dt n1 r-crq pns12 vhb p-acp n2 av-dx.
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As St. Bernard sayes of the Image of God in mans soul, uti potest in gehenna, non exuri, That soul that descends to hell, carries the Image God in the faculties of that soul thither, As Saint Bernard Says of the Image of God in men soul, uti potest in gehenna, non exuri, That soul that descends to hell, carries the Image God in the faculties of that soul thither,
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but there that Image can never be burnt out, so those Images & those impressions, which we have received from men, from nature, from the world, the image of a Lord, the image of a Counsailor, the image of a Bishop, shall all burn in Hell, and never burn out;
but there that Image can never be burned out, so those Images & those impressions, which we have received from men, from nature, from the world, the image of a Lord, the image of a Counselor, the image of a Bishop, shall all burn in Hell, and never burn out;
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not only these men, but these offices are not to return to nothing;
not only these men, but these Offices Are not to return to nothing;
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but as their being from God, so their being from man, shal have an everlasting being, to the aggravating of their condemnation.
but as their being from God, so their being from man, shall have an everlasting being, to the aggravating of their condemnation.
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And therefore remember thy Creator, who, as he is so, by making thee of nothing,
And Therefore Remember thy Creator, who, as he is so, by making thee of nothing,
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so he will ever be so, by holding thee to his glory, though to thy confusion, from returning to nothing;
so he will ever be so, by holding thee to his glory, though to thy confusion, from returning to nothing;
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for the Court of Heaven is not like other Courts, that after a surfet of pleasure or greatness, a man may retire;
for the Court of Heaven is not like other Courts, that After a surfeit of pleasure or greatness, a man may retire;
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after a surfet of sin there's no such retiring, as a dissolving of the soul into nothing;
After a surfeit of since there's no such retiring, as a dissolving of the soul into nothing;
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but God is from the beginning the Creator, he gave all things their being, and he is still thy Creator, thou shalt evermore have that being, to be capable of his Judgments.
but God is from the beginning the Creator, he gave all things their being, and he is still thy Creator, thou shalt evermore have that being, to be capable of his Judgments.
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Now to make up a circle, by returning to our first word, remember: As we remember God, so for his sake, let us remember one another.
Now to make up a circle, by returning to our First word, Remember: As we Remember God, so for his sake, let us Remember one Another.
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In my long absence, and far distance from hence, remember me, as I shall do you in the ears of that God, to whom the farthest East,
In my long absence, and Far distance from hence, Remember me, as I shall do you in the ears of that God, to whom the farthest East,
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and the farthest West are but as the right and left ear in one of us;
and the farthest West Are but as the right and left ear in one of us;
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we hear with both at once, and he hears in both at once; remember me, not my abilities;
we hear with both At once, and he hears in both At once; Remember me, not my abilities;
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for when I consider my Apostleship that I was sent to you, I am in St. Pauls quorum, quorum ego sum minimus, the least of them that have been sent;
for when I Consider my Apostleship that I was sent to you, I am in Saint Paul's quorum, quorum ego sum minimus, the least of them that have been sent;
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and when I consider my infirmities, I am in his quorum, in another commission, another way, Quorum ego maximus; the greatest of them;
and when I Consider my infirmities, I am in his quorum, in Another commission, Another Way, Quorum ego Maximus; the greatest of them;
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but remember my labors, and endeavors, at least my desire, to make sure your salvation.
but Remember my labors, and endeavors, At least my desire, to make sure your salvation.
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And I shall remember your religious cheerfulness in hearing the word, and your christianly respect towards all them that bring that word unto you,
And I shall Remember your religious cheerfulness in hearing the word, and your christianly respect towards all them that bring that word unto you,
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and towards my self in particular far bove my merit. And so as your eyes that stay here, and mine that must be far of,
and towards my self in particular Far above my merit. And so as your eyes that stay Here, and mine that must be Far of,
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for all that distance shall meet every morning, in looking upon that same Sun, and meet every night, in looking upon the same Moon;
for all that distance shall meet every morning, in looking upon that same Sun, and meet every night, in looking upon the same Moon;
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so our hearts may meet morning and evening in that God, which sees and hears every where;
so our hearts may meet morning and evening in that God, which sees and hears every where;
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that you may come thither to him with your prayers, that I, (if I may be of use for his glory,
that you may come thither to him with your Prayers, that I, (if I may be of use for his glory,
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and your edification in this place) may be restored to you again; and may come to him with my prayer, that what Paul soever plant amongst you,
and your edification in this place) may be restored to you again; and may come to him with my prayer, that what Paul soever plant among you,
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or what Apollos soever water, God himself will give the increase:
or what Apollos soever water, God himself will give the increase:
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That if I never meet you again till we have all passed the gate of death,
That if I never meet you again till we have all passed the gate of death,
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yet in the gates of heaven, I may meet you all, and there say to my Saviour and your Saviour, that which he said to his Father and our Father, Of those whom thou hast given me, have I not lost one.
yet in the gates of heaven, I may meet you all, and there say to my Saviour and your Saviour, that which he said to his Father and our Father, Of those whom thou hast given me, have I not lost one.
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Remember me thus, you that stay in this Kingdome of peace, where no sword is drawn,
remember me thus, you that stay in this Kingdom of peace, where no sword is drawn,
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but the sword of Justice, as I shal remember you in those Kingdomes, where ambition on one side,
but the sword of justice, as I shall Remember you in those Kingdoms, where ambition on one side,
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and a necessary defence from unjust persecution on the other side hath drawn many swords;
and a necessary defence from unjust persecution on the other side hath drawn many swords;
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and Christ Jesus remember us all in his Kingdome, to which, though we must sail through a sea, it is the sea of his blood, where no soul suffers shiprwack;
and christ jesus Remember us all in his Kingdom, to which, though we must sail through a sea, it is the sea of his blood, where no soul suffers shiprwack;
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though we must be blown with strange winds, with sighs and groans for our sins,
though we must be blown with strange winds, with sighs and groans for our Sins,
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yet it is the Spirit of God that blows all this wind, and shall blow away all contrary winds of diffidence or distrust in Gods mercy;
yet it is the Spirit of God that blows all this wind, and shall blow away all contrary winds of diffidence or distrust in God's mercy;
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where we shall be all Souldiers of one Army, the Lord of Hostes, and Children of one Quire, the God of Harmony and consent:
where we shall be all Soldiers of one Army, the Lord of Hosts, and Children of one Choir, the God of Harmony and consent:
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where all Clients shall retain but one Counsellor, our Advocate Christ Jesus, nor present him any other fee but his own blood,
where all Clients shall retain but one Counsellor, our Advocate christ jesus, nor present him any other fee but his own blood,
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and yet every Client have a Judgment on his side, not only in a not guilty, in the remission of his sins,
and yet every Client have a Judgement on his side, not only in a not guilty, in the remission of his Sins,
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but in a Venite benedicti, in being called to the participation of an immortal Crown of glory:
but in a Venite Blessing, in being called to the participation of an immortal Crown of glory:
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where there shall be no difference in affection, nor in mind, but we shall agree as fully & perfectly in our Allelujah, and gloria in exelcis, as God the Father, Son,
where there shall be no difference in affection, nor in mind, but we shall agree as Fully & perfectly in our Alleluia, and gloria in exelcis, as God the Father, Son,
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and Holy Ghost agreed in the faciamus hominem at first; where we shall end, and yet begin but then;
and Holy Ghost agreed in the Faciamus hominem At First; where we shall end, and yet begin but then;
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where we shall have continuall rest, and yet never grow lazie; where we shall be stronger to resist, and yet have no enemy;
where we shall have continual rest, and yet never grow lazy; where we shall be Stronger to resist, and yet have no enemy;
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where we shall live and never die, where we shall meet & never part.
where we shall live and never die, where we shall meet & never part.
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TWO SERMONS, to the Prince and Princess Palatine, the Lady Elizabeth at Heydelberg, when I was commanded by the King to wait upon my L. of Doncaster in his Embassage to Germany. First Sermon as we went out, June 16. 1619. SERMON XX. Rom. 13.11.
TWO SERMONS, to the Prince and Princess Palatine, the Lady Elizabeth At Heidelberg, when I was commanded by the King to wait upon my L. of Doncaster in his Embassy to Germany. First Sermon as we went out, June 16. 1619. SERMON XX. Rom. 13.11.
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For now is our Salvation nearer then when we believed,
For now is our Salvation nearer then when we believed,
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THere is not a more comprehensive, a more embracing word in all Religion, then the first word of this Text, Now; for the word before that, For, is but a word of connexion,
THere is not a more comprehensive, a more embracing word in all Religion, then the First word of this Text, Now; for the word before that, For, is but a word of connexion,
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and rather appertains to that which was said before the Text, then to the Text it self:
and rather appertains to that which was said before the Text, then to the Text it self:
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The Text begins with that important and considerable particle, Now, Now is salvation nearer, &c. This present word, Now, denotes an Advent, a new coming,
The Text begins with that important and considerable particle, Now, Now is salvation nearer, etc. This present word, Now, denotes an Advent, a new coming,
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or a new operation, otherwise then it was before:
or a new operation, otherwise then it was before:
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And therefore doth the Church appropriate this Scripture to the celebration of the Advent, before the Feast of the Birth of our Saviour.
And Therefore does the Church Appropriate this Scripture to the celebration of the Advent, before the Feast of the Birth of our Saviour.
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It is an extensive word, Now; for though we dispute whether this Now, that is,
It is an extensive word, Now; for though we dispute whither this Now, that is,
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whether an instant be any part of time or no, yet in truth it is all time;
whither an instant be any part of time or no, yet in truth it is all time;
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for whatsoever is past, was, and whatsoever is future, shall be an instant;
for whatsoever is past, was, and whatsoever is future, shall be an instant;
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and did and shall fall within this Now. We consider in the Church four Advents or Comings of Christ, of every one of which we may say Now, now it is otherwise then before:
and did and shall fallen within this Now. We Consider in the Church four Advents or Comings of christ, of every one of which we may say Now, now it is otherwise then before:
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For first there is verbum in carne, the word came in the flesh, in the Incarnation;
For First there is verbum in Carnem, the word Come in the Flesh, in the Incarnation;
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and then there is caro in verbo, he that is made flesh comes in the word, that is, Christ comes in the preaching thereof;
and then there is Caro in verbo, he that is made Flesh comes in the word, that is, christ comes in the preaching thereof;
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and he comes again in carne saluta, when at our dissolution and transmigration;
and he comes again in Carnem Salutation, when At our dissolution and transmigration;
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at our death he comes by his spirit, and testifies to our spirit that we die the Children of God:
At our death he comes by his Spirit, and Testifies to our Spirit that we die the Children of God:
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And lastly he comes in carne reddita, when he shall come at the Resurrection, to redeliver our bodies to our souls,
And lastly he comes in Carnem reddita, when he shall come At the Resurrection, to redeliver our bodies to our Souls,
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and to deliver everlasting glory to both.
and to deliver everlasting glory to both.
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The Ancients for the most part understand the word of our Text, of Christs first coming in the flesh to us in this world;
The Ancients for the most part understand the word of our Text, of Christ First coming in the Flesh to us in this world;
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the latter Exposition understand them rather of his coming in glory:
the latter Exposition understand them rather of his coming in glory:
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But the Apostle could not properly use this present word Now, with relation to that which is not now, that is, to future glory, otherwise then as that future glory hath a preparation and an inchoation in present grace;
But the Apostle could not properly use this present word Now, with Relation to that which is not now, that is, to future glory, otherwise then as that future glory hath a preparation and an inchoation in present grace;
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for so even the future glory of heaven hath a Now, now the elect Children of God have by his powerfull grace a present possession of glory.
for so even the future glory of heaven hath a Now, now the elect Children of God have by his powerful grace a present possession of glory.
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So then it will not be impertinent to suffer this flowing and extensive word Now to spread it self into all three:
So then it will not be impertinent to suffer this flowing and extensive word Now to spread it self into all three:
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for the whole duty of Christianity consists in these three things; first in pietate erga Deum, in religion towards God;
for the Whole duty of Christianity consists in these three things; First in Piate Erga God, in Religion towards God;
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in which the Apostle had enlarged himself from the beginning to the twelfth chapter of his Epistle:
in which the Apostle had enlarged himself from the beginning to the twelfth chapter of his Epistle:
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And secondly, in charitate erga proximum, in our mutual duties of society towards our Equals and Inferiors,
And secondly, in charitate Erga Proximum, in our mutual duties of society towards our Equals and Inferiors,
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and of Subjection towards our Superiours, in which that twelfth chapter, and this to the eitghth verse is especially conversant:
and of Subjection towards our Superiors, in which that twelfth chapter, and this to the eitghth verse is especially conversant:
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And then thirdly, in sanctimonia propria, in the works of sanctification and holiness in our selves:
And then Thirdly, in sanctimonia propria, in the works of sanctification and holiness in our selves:
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And this Text the Apostle presents as a forcible reason to induce us to that, to those works of sanctification,
And this Text the Apostle presents as a forcible reason to induce us to that, to those works of sanctification,
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because Now our salvation is nearer us then when we believed.
Because Now our salvation is nearer us then when we believed.
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Take then this now, the first way of the coming Christ in person, in the flesh into this world;
Take then this now, the First Way of the coming christ in person, in the Flesh into this world;
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and then the Apostle of directs himself principally to the Jews converted to the faith of Christ,
and then the Apostle of directs himself principally to the jews converted to the faith of christ,
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and he tels them, That their salvation is nearer them now, now they had seen him come,
and he tells them, That their salvation is nearer them now, now they had seen him come,
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then when they did only believe that he would come: Take the words the second way, of his coming in grace into our hearts;
then when they did only believe that he would come: Take the words the second Way, of his coming in grace into our hearts;
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and so the Apostle directs himself to all Christians;
and so the Apostle directs himself to all Christians;
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now, now that you have bin bred in the Christian Church, now that you are grown from Grace to grace, from faith to faith,
now, now that you have been bred in the Christian Church, now that you Are grown from Grace to grace, from faith to faith,
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now that God by his spirit strengthens and confirms you;
now that God by his Spirit strengthens and confirms you;
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now is your salvation nearer then when ye believed, that is, when you began to believe, either by the faith of your Parents,now is your salvation nearer then when you believed, that is, when you began to believe, either by the faith of your Parents,
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or the faith of the Church, or the faith of your Sureties at your Baptism;
or the faith of the Church, or the faith of your Sureties At your Baptism;
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or when you began to have some notions, and impressions, and apprehensions of faith in your self,
or when you began to have Some notions, and impressions, and apprehensions of faith in your self,
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when you came to some degrees of understanding and discretion:
when you Come to Some Degrees of understanding and discretion:
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Take the word of Christs coming to us at the hour of death, or of his coming to us at the day of Judgment (for those two are all one to our present purpose,
Take the word of Christ coming to us At the hour of death, or of his coming to us At the day of Judgement (for those two Are all one to our present purpose,
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because God never reverses any particular judgement given at a mans death at the day of the general Judgment:) take the word so,
Because God never reverses any particular judgement given At a men death At the day of the general Judgement:) take the word so,
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& this is the Apostles argument, you have believed, and you have lived accordingly, and that faith,
& this is the Apostles argument, you have believed, and you have lived accordingly, and that faith,
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and that good life hath brought salvation nearer you, that is, given you a fair and modest infallibility of salvation, in the nature of reversion;
and that good life hath brought salvation nearer you, that is, given you a fair and modest infallibility of salvation, in the nature of reversion;
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but now, now that you are come to the approches of death, which shall make your reversion a possession;
but now, now that you Are come to the Approaches of death, which shall make your reversion a possession;
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Now is salvation nearer you then when you believed. Now is salvation nearer you then when you believed.
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Summarily, the Text is a reason why we ought to proceed in good and holy wayes;
Summarily, the Text is a reason why we ought to proceed in good and holy ways;
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and it works in all the three acceptations of the word;
and it works in all the three acceptations of the word;
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for whether salvation be said to be near us, because we are Christians, and so have advantage of the Jews,
for whither salvation be said to be near us, Because we Are Christians, and so have advantage of the jews,
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or near us, because we have made some proficiency in holiness & sanctimony;
or near us, Because we have made Some proficiency in holiness & sanctimony;
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or near us, because we are near our end, and thereby near a possession of our endless joy and glory:
or near us, Because we Are near our end, and thereby near a possession of our endless joy and glory:
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Still from all these acceptations of the word arise religious provocations to perseverance in holiness of life;
Still from all these acceptations of the word arise religious provocations to perseverance in holiness of life;
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and therefore we shall pursue the words in all three acceptations. In all three acceptations we must consider three termes in the Text;
and Therefore we shall pursue the words in all three acceptations. In all three acceptations we must Consider three terms in the Text;
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First, Quid salus, what this Salvation is that is intended here; and then, Quid prope, what this Distance, this nearness is;
First, Quid salus, what this Salvation is that is intended Here; and then, Quid Prope, what this Distance, this nearness is;
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and lastly, Quid credere, what Belief this is.
and lastly, Quid Believe, what Belief this is.
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So then, taking the words first the first way, as spoken by the Apostles, to the Jews newly converted to the Christian Faith, salvation is the outward means of salvation, which are more and more manifest to the Christians,
So then, taking the words First the First Way, as spoken by the Apostles, to the jews newly converted to the Christian Faith, salvation is the outward means of salvation, which Are more and more manifest to the Christians,
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then they were to the Jews.
then they were to the jews.
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And then the second Term, Nearness (salvation is nearer) is in this, That salvation to the Christian is in things present or past, in things already done,
And then the second Term, Nearness (salvation is nearer) is in this, That salvation to the Christian is in things present or past, in things already done,
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and of which we are experimentally sure;
and of which we Are experimentally sure;
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but to the Jews it was of future things, of which, howsoever they might assure themselves that they would be,
but to the jews it was of future things, of which, howsoever they might assure themselves that they would be,
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yet they had no assurance when: And therefore (in the third place) their Believing was but a confident expectation,
yet they had no assurance when: And Therefore (in the third place) their Believing was but a confident expectation,
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and faithfull assenting to their Prophets; quando credidistis, when you believed, that is, when you did only believe, and saw nothing.
and faithful assenting to their prophets; quando credidistis, when you believed, that is, when you did only believe, and saw nothing.
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First then, the first Terme in the first acceptation, Salvation, is the outward means of salvation.
First then, the First Term in the First acceptation, Salvation, is the outward means of salvation.
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Outward and visible means of knowing, God God hath given to all Nations in the book of Creatures, from the first leaf of that book, the firmament above, to the last leaf, the Mines under our feet; there is enough of that.
Outward and visible means of knowing, God God hath given to all nations in the book of Creatures, from the First leaf of that book, the firmament above, to the last leaf, the Mines under our feet; there is enough of that.
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There they have a book which they read;
There they have a book which they read;
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and they have a sentence of condemnation if they doe not, porro inexcusabilis, Therefore art thou inexcusable O man.
and they have a sentence of condemnation if they do not, porro inexcusabilis, Therefore art thou inexcusable Oh man.
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The visible God was presented in visible things, and thou mightst, and wouldst not see him:
The visible God was presented in visible things, and thou Mightest, and Wouldst not see him:
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but this is only such a knowledge of God as Philosophers, moral and natural men may have,
but this is only such a knowledge of God as Philosophers, moral and natural men may have,
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and yet be very farre from making this knowledge any means of salvation.
and yet be very Far from making this knowledge any means of salvation.
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A man that hath often travelled by that way where there stands a fair house will say,
A man that hath often traveled by that Way where there Stands a fair house will say,
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and say truly, that he knows that house;
and say truly, that he knows that house;
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but yet he knows not the wayes that lead nearest and fairest to it, nor he knows not the lodgings and conveniencies of that house as he doth that hath been an often and welcome guest to it,
but yet he knows not the ways that led nearest and Fairest to it, nor he knows not the lodgings and Conveniences of that house as he does that hath been an often and welcome guest to it,
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or a continuall dweller in it.
or a continual dweller in it.
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Natural men by passing often through the contemplation of nature have such a knowledge of God;
Natural men by passing often through the contemplation of nature have such a knowledge of God;
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but the knowledge which is to salvation, is by being in Gods house, in the Houshold of the Faithfull, in the Communion of Saints,
but the knowledge which is to salvation, is by being in God's house, in the Household of the Faithful, in the Communion of Saints,
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and by having such a conversation in heaven in this life.
and by having such a Conversation in heaven in this life.
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That which our Saviour Christ sayes, In domo Patris, In my Fathers house there are many Mansions, as it is intended principally of our state of glory,
That which our Saviour christ Says, In domo Patris, In my Father's house there Are many Mansions, as it is intended principally of our state of glory,
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and diversity of degrees of that in heaven;
and diversity of Degrees of that in heaven;
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so is it true also of Gods house at large, Multae mansiones. In Gods house, which is All (all this world,
so is it true also of God's house At large, Multitude Mansiones. In God's house, which is All (all this world,
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and the next too, is Gods house) there are out-houses, rooms without the house;
and the next too, is God's house) there Are outhouses, rooms without the house;
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so considered in this world on the Gentils, and the Heathen, which are without the Church,
so considered in this world on the Gentiles, and the Heathen, which Are without the Church,
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and yet amongst them God hath some Servants:
and yet among them God hath Some Servants:
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so in his house there are women below stairs, that is, in his visible Church here upon Earth;
so in his house there Are women below stairs, that is, in his visible Church Here upon Earth;
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and women above stairs, that is, degrees of Glory in the triumphant Church.
and women above stairs, that is, Degrees of Glory in the triumphant Church.
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To them that are lodged in those out-houses, out of the Covenant out of the Church, salvation comes sometimes, God doth save some of them:
To them that Are lodged in those outhouses, out of the Covenant out of the Church, salvation comes sometime, God does save Some of them:
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but yet is not near them, that is, they have no ordinary nor established way of attaining to it,
but yet is not near them, that is, they have no ordinary nor established Way of attaining to it,
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because Christ is not manifested to them in an ordinary preaching of the Word, and an ordinary administration of the Sacraments.
Because christ is not manifested to them in an ordinary preaching of the Word, and an ordinary administration of the Sacraments.
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And then to them who are above stairs, that is in possession of salvation in heaven, we cannot say salvation is nearer and nearer to them,
And then to them who Are above stairs, that is in possession of salvation in heaven, we cannot say salvation is nearer and nearer to them,
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because they are already in an actuall possession thereof. But to them who are in Gods House, and yet below stairs;
Because they Are already in an actual possession thereof. But to them who Are in God's House, and yet below stairs;
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to them who have salvation presented unto them by sensible and visible means; to them their salvation is properly said io be near.
to them who have salvation presented unto them by sensible and visible means; to them their salvation is properly said io be near.
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And such a people God had from the beginning, and shall have to the end; and that people the Jewes were;
And such a people God had from the beginning, and shall have to the end; and that people the Jews were;
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and therefore their glory was just and true glory, when they glorified themselves in that, What Nation is so great? wherein consisted their greatness? that followes;
and Therefore their glory was just and true glory, when they glorified themselves in that, What nation is so great? wherein consisted their greatness? that follows;
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Unto whom is the Lord so nigh as he is to us? and in what consisted this nearness? in this;Unto whom is the Lord so High as he is to us? and in what consisted this nearness? in this;
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What Nation hath ordinances and lawes so righteous as we have? Here then was their salvation;What nation hath ordinances and laws so righteous as we have? Here then was their salvation;
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first God withdrew them from the nations;
First God withdrew them from the Nations;
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he naturaliz'd them, he denizend them into his own kingdom, sub sigillo circumcisionis, in the seal of their blood in circumcision, he gave them an interest in his blood to be shed in his passion:
he naturalized them, he denizend them into his own Kingdom, sub Sigillo circumcisionis, in the seal of their blood in circumcision, he gave them an Interest in his blood to be shed in his passion:
pns31 vvn pno32, pns31 j pno32 p-acp po31 d n1, fw-la n1 fw-la, p-acp dt n1 pp-f po32 n1 p-acp n1, pns31 vvd pno32 dt n1 p-acp po31 n1 pc-acp vbi vvn p-acp po31 n1:
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and then, this was their farther salvation, that when he had thus taken them into his service,
and then, this was their farther salvation, that when he had thus taken them into his service,
cc av, d vbds po32 jc n1, cst c-crq pns31 vhd av vvn pno32 p-acp po31 n1,
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& put them into his livery, a livery of his own color, of blood in their circumcision,
& put them into his livery, a livery of his own colour, of blood in their circumcision,
cc vvd pno32 p-acp po31 n1, dt n1 pp-f po31 d n1, pp-f n1 p-acp po32 n1,
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then he gave them a particular law for all their actions, how they should live in his favour;
then he gave them a particular law for all their actions, how they should live in his favour;
cs pns31 vvd pno32 dt j n1 p-acp d po32 n2, c-crq pns32 vmd vvi p-acp po31 n1;
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and he gave them a particular form of outward religious worship, which should be acceptable to him;
and he gave them a particular from of outward religious worship, which should be acceptable to him;
cc pns31 vvd pno32 dt j n1 pp-f j j n1, r-crq vmd vbi j p-acp pno31;
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the law, which was a sensible rule of their life, and their sacrifices, which were the sensible rule of their religion, was salvation:
the law, which was a sensible Rule of their life, and their Sacrifices, which were the sensible Rule of their Religion, was salvation:
dt n1, r-crq vbds dt j n1 pp-f po32 n1, cc po32 n2, r-crq vbdr dt j n1 pp-f po32 n1, vbds n1:
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non taliter, saies David, God hath not dealt so with other nations; non taliter, Says David, God hath not dealt so with other Nations;
fw-fr fw-la, vvz np1, np1 vhz xx vvn av p-acp j-jn n2;
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for though God from other nations do here and there pick out a servant, yet he hath not given other nations salvation, that is, setled an ordinary means of salvation amongst them.
for though God from other Nations do Here and there pick out a servant, yet he hath not given other Nations salvation, that is, settled an ordinary means of salvation among them.
c-acp cs np1 p-acp j-jn n2 vdb av cc pc-acp vvi av dt n1, av pns31 vhz xx vvn j-jn n2 n1, cst vbz, vvn dt j n2 pp-f n1 p-acp pno32.
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That was true of the Jews, and will alwaies be true of the whole Church of God, which Calvin saies, quia nec oculis perspicitur, nec manibus palpatur spiritualis gratia, because the grace of God it self cannot be discerned by the eye,
That was true of the jews, and will always be true of the Whole Church of God, which calvin Says, quia nec oculis perspicitur, nec manibus palpatur spiritualis Gratia, Because the grace of God it self cannot be discerned by the eye,
cst vbds j pp-f dt np2, cc vmb av vbi j pp-f dt j-jn n1 pp-f np1, r-crq np1 vvz, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, p-acp dt n1 pp-f np1 pn31 n1 vmbx vbi vvn p-acp dt n1,
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nor distinguished by the touch, non possumus nisi externis signis adjuti, statuere Deum nobis esse propitium, we could not assure our selves of the mercies of God,
nor distinguished by the touch, non possumus nisi externis signis adjuti, statuere God nobis esse propitium, we could not assure our selves of the Mercies of God,
ccx vvn p-acp dt n1, fw-fr fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, pns12 vmd xx vvi po12 n2 pp-f dt n2 pp-f np1,
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if we had not outward and sensible signs and seals of those mercies;
if we had not outward and sensible Signs and Seals of those Mercies;
cs pns12 vhd xx j cc j n2 cc n2 pp-f d n2;
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and therefore God never left his Church without such external and visible means and seals of grace.
and Therefore God never left his Church without such external and visible means and Seals of grace.
cc av np1 av-x vvd po31 n1 p-acp d j cc j n2 cc n2 pp-f n1.
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And though all those means were not properly seals, (for that is proper to sacraments,
And though all those means were not properly Seals, (for that is proper to Sacraments,
cc cs d d n2 vbdr xx av-j n2, (c-acp d vbz j p-acp n2,
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as a sacrament is strictly taken to be a seal of grace) yet the Fathers did often call many of these things by that name sacraments,
as a sacrament is strictly taken to be a seal of grace) yet the Father's did often call many of these things by that name Sacraments,
c-acp dt n1 vbz av-j vvn pc-acp vbi dt n1 pp-f n1) av dt n2 vdd av vvi d pp-f d n2 p-acp d n1 n2,
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because they had so much of the nature of a true sacrament, as that they advanc'd and furthered the working of grace.
Because they had so much of the nature of a true sacrament, as that they advanced and furthered the working of grace.
c-acp pns32 vhd av d pp-f dt n1 pp-f dt j n1, c-acp cst pns32 vvd cc vvd dt n-vvg pp-f n1.
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How a visible sign, water, or wine, (even in a true and proper sacrament) should confer grace, fateor me non posse capere, saies a learned Bishop in the Roman Church;
How a visible Signen, water, or wine, (even in a true and proper sacrament) should confer grace, Fateor me non posse capere, Says a learned Bishop in the Roman Church;
c-crq dt j n1, n1, cc n1, (av p-acp dt j cc j n1) vmd vvi n1, n1 pno11 fw-fr fw-la fw-la, vvz dt j n1 p-acp dt njp n1;
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as easie a matter as they make it, he professes that he cannot understand it: he argues it subtilly, but he concludes it modestly;
as easy a matter as they make it, he Professes that he cannot understand it: he argues it subtly, but he concludes it modestly;
c-acp j dt n1 c-acp pns32 vvb pn31, pns31 vvz cst pns31 vmbx vvi pn31: pns31 vvz pn31 av-j, cc-acp pns31 vvz pn31 av-j;
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omnio brevi sententia dicenda sunt, consistere in pactis; omnio brevi sententia dicenda sunt, consistere in pactis;
fw-la fw-la fw-la fw-la fw-la, n1 p-acp n1;
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this must saies he be the end of all, that these things are not to be considered in the reason of man,
this must Says he be the end of all, that these things Are not to be considered in the reason of man,
d vmb vvz pns31 vbi dt n1 pp-f d, cst d n2 vbr xx pc-acp vbi vvn p-acp dt n1 pp-f n1,
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but in the Covenant of God:
but in the Covenant of God:
cc-acp p-acp dt n1 pp-f np1:
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God hath covenanted with his people, to be present with them in certain places, in the Church at certain times,
God hath covenanted with his people, to be present with them in certain places, in the Church At certain times,
np1 vhz vvn p-acp po31 n1, pc-acp vbi j p-acp pno32 p-acp j n2, p-acp dt n1 p-acp j n2,
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when they make their congregation, in certain actions, when they meet to pray;
when they make their congregation, in certain actions, when they meet to pray;
c-crq pns32 vvb po32 n1, p-acp j n2, c-crq pns32 vvb pc-acp vvi;
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and though he be not bound in the nature of the action, yet he is bound in his covenant to exhibit grace,
and though he be not bound in the nature of the actium, yet he is bound in his Covenant to exhibit grace,
cc cs pns31 vbb xx vvn p-acp dt n1 pp-f dt n1, av pns31 vbz vvn p-acp po31 n1 pc-acp vvi n1,
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and to strengthen grace, in certain sacrifices, and certain sacraments;
and to strengthen grace, in certain Sacrifices, and certain Sacraments;
cc pc-acp vvi n1, p-acp j n2, cc j n2;
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6737
and so other sacramental, and ritual and ceremonial things ordained by God in the voice of his Church,
and so other sacramental, and ritual and ceremonial things ordained by God in the voice of his Church,
cc av j-jn j, cc j cc j n2 vvn p-acp np1 p-acp dt n1 pp-f po31 n1,
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because they further salvation, are called salvation in this sense, and acceptation of the word, the first way.
Because they further salvation, Are called salvation in this sense, and acceptation of the word, the First Way.
c-acp pns32 av-j n1, vbr vvn n1 p-acp d n1, cc n1 pp-f dt n1, dt ord n1.
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This was the first branch, in the first sense of these words; salus adminicula salutis, salvation is means of salvation;
This was the First branch, in the First sense of these words; salus Adminicula Salutis, salvation is means of salvation;
d vbds dt ord n1, p-acp dt ord n1 pp-f d n2; fw-la fw-la fw-la, n1 vbz n2 pp-f n1;
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and the next is the propè, wherein these means and helps were nearer to the Jews,
and the next is the propè, wherein these means and helps were nearer to the jews,
cc dt ord vbz dt fw-la, c-crq d n2 cc n2 vbdr jc p-acp dt np2,
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after they were converted to the Christian religion, then before: and we consider them justly, to have been nearer, that is, more discernabl;
After they were converted to the Christian Religion, then before: and we Consider them justly, to have been nearer, that is, more discernabl;
c-acp pns32 vbdr vvn p-acp dt njp n1, av a-acp: cc pns12 vvb pno32 av-j, pc-acp vhi vbn jc, cst vbz, av-dc j;
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first, quia plura, because the helps of the Christians are more; and then, quia potiora, because in their nature they are better;
First, quia plura, Because the helps of the Christians Are more; and then, quia potiora, Because in their nature they Are better;
ord, fw-la fw-la, p-acp dt n2 pp-f dt np1 vbr n1; cc av, fw-la fw-la, c-acp p-acp po32 n1 pns32 vbr jc;
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and lastly, quia manifestiora, because they have a better evidence towards us;
and lastly, quia manifestiora, Because they have a better evidence towards us;
cc ord, fw-la fw-la, c-acp pns32 vhb dt jc n1 p-acp pno12;
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for so as the more bodies are together, the greater the object is, and so made the more visible;
for so as the more bodies Are together, the greater the Object is, and so made the more visible;
c-acp av c-acp dt av-dc n2 vbr av, dt jc dt n1 vbz, cc av vvd dt av-dc j;
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so they are nearer, quia plura, because they are more;
so they Are nearer, quia plura, Because they Are more;
av pns32 vbr jc, fw-la fw-la, c-acp pns32 vbr av-dc;
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and so, as the more beautiful, and better proportioned a body is, the more it draws the eye to look upon it;
and so, as the more beautiful, and better proportioned a body is, the more it draws the eye to look upon it;
cc av, c-acp dt av-dc j, cc av-jc vvn dt n1 vbz, dt av-dc pn31 vvz dt n1 pc-acp vvi p-acp pn31;
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so they are nearer, quia potiora, because they are better;
so they Are nearer, quia potiora, Because they Are better;
av pns32 vbr jc, fw-la fw-la, c-acp pns32 vbr jc;
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and so as the more evidence, and light and lustre they have in themselves, the easier things are discerned,
and so as the more evidence, and Light and lustre they have in themselves, the Easier things Are discerned,
cc av c-acp dt av-dc n1, cc n1 cc n1 pns32 vhb p-acp px32, dt jc n2 vbr vvn,
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so they are nearer, quia manifestiora, because they are more visible.
so they Are nearer, quia manifestiora, Because they Are more visible.
av pns32 vbr jc, fw-la fw-la, c-acp pns32 vbr av-dc j.
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First, how there should be more helps in the Christian religion, then in the Jewish, is not so evident at first:
First, how there should be more helps in the Christian Religion, then in the Jewish, is not so evident At First:
ord, c-crq pc-acp vmd vbi av-dc n2 p-acp dt njp n1, av p-acp dt jp, vbz xx av j p-acp ord:
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for first, if we consider the law to be salvation, they had a vast multiplicity of laws, scarse less then 600 several laws;
for First, if we Consider the law to be salvation, they had a vast Multiplicity of laws, scarce less then 600 several laws;
c-acp ord, cs pns12 vvb dt n1 pc-acp vbi n1, pns32 vhd dt j n1 pp-f n2, av-j av-dc cs crd j n2;
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whereas the honor of the Christian religion is, that it is verbum abbreviatum, an abridgment of all into ten words, as Moses cals the Commandements;
whereas the honour of the Christian Religion is, that it is verbum abbreviatum, an abridgment of all into ten words, as Moses calls the commandments;
cs dt n1 pp-f dt njp n1 vbz, cst pn31 vbz fw-la fw-la, dt n1 pp-f d p-acp crd n2, c-acp np1 vvz dt n2;
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and then a re-abridgment of that abridgment into two, love God, and love thy Neighbour, that is, faith and works.
and then a re-abridgment of that abridgment into two, love God, and love thy Neighbour, that is, faith and works.
cc av dt j pp-f d n1 p-acp crd, n1 np1, cc vvb po21 n1, cst vbz, n1 cc n2.
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If we consider their laws to be their salvation, they had more; and if we consider their sacrifices to be their salvation, they had more too;
If we Consider their laws to be their salvation, they had more; and if we Consider their Sacrifices to be their salvation, they had more too;
cs pns12 vvb po32 n2 pc-acp vbi po32 n1, pns32 vhd n1; cc cs pns12 vvb po32 n2 pc-acp vbi po32 n1, pns32 vhd av-dc av;
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for their Rabbins observe at least 50 several kinds of contracting uncleaness, to which there were appropriated several expiations and sacrifices;
for their Rabbis observe At least 50 several Kinds of contracting uncleanness, to which there were appropriated several expiations and Sacrifices;
p-acp po32 n2 vvb p-acp ds crd j n2 pp-f vvg n1, p-acp r-crq a-acp vbdr vvn j n2 cc n2;
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whereas we have only the sacrifices of prayer, and of praise, and of Christ in the sacrament;
whereas we have only the Sacrifices of prayer, and of praise, and of christ in the sacrament;
cs pns12 vhb av-j dt n2 pp-f n1, cc pp-f n1, cc pp-f np1 p-acp dt n1;
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for so it is, the ordinary phrase & manner of speech in the Fathers to call that a sacrifice;
for so it is, the ordinary phrase & manner of speech in the Father's to call that a sacrifice;
c-acp av pn31 vbz, dt j n1 cc n1 pp-f n1 p-acp dt n2 pc-acp vvi cst dt n1;
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not only as it is a commemorative sacrifice, (for that is amongst our selves,
not only as it is a commemorative sacrifice, (for that is among our selves,
xx av-j c-acp pn31 vbz dt n1 n1, (c-acp d vbz p-acp po12 n2,
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and so every person in the congregation may sacrifice, that is, do that in remembrance of Christ,) but as it is a real sacrifice, in which the Priest doth that, which none but he does;
and so every person in the congregation may sacrifice, that is, do that in remembrance of christ,) but as it is a real sacrifice, in which the Priest does that, which none but he does;
cc av d n1 p-acp dt n1 vmb vvi, cst vbz, vdb d p-acp n1 pp-f np1,) cc-acp c-acp pn31 vbz dt j n1, p-acp r-crq dt n1 vdz d, r-crq pix cc-acp pns31 vdz;
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that is, really to offer up Christ Jesus crucified to Almighty God for the sins of the people,
that is, really to offer up christ jesus Crucified to Almighty God for the Sins of the people,
d vbz, av-j pc-acp vvi a-acp np1 np1 vvd p-acp j-jn np1 p-acp dt n2 pp-f dt n1,
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so, as that that very body of Christ, which offered himself for a propitiatory sacrifice upon the cross, once for all, that body,
so, as that that very body of christ, which offered himself for a propitiatory sacrifice upon the cross, once for all, that body,
av, c-acp cst d j n1 pp-f np1, r-crq vvd px31 p-acp dt j n1 p-acp dt n1, a-acp p-acp d, cst n1,
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and all that that body suffered, is offered again, and presented to the Father, & the Father is intreated, that for the merits of that person,
and all that that body suffered, is offered again, and presented to the Father, & the Father is entreated, that for the merits of that person,
cc d d cst n1 vvd, vbz vvn av, cc vvd p-acp dt n1, cc dt n1 vbz vvn, cst p-acp dt n2 pp-f d n1,
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so presented and offered unto him;
so presented and offered unto him;
av vvn cc vvn p-acp pno31;
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and in contemplation thereof, he will be merciful to that congregation, and applie those merits of his, to their particular souls.
and in contemplation thereof, he will be merciful to that congregation, and apply those merits of his, to their particular Souls.
cc p-acp n1 av, pns31 vmb vbi j p-acp d n1, cc vvi d n2 pp-f png31, p-acp po32 j n2.
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6765
These are our sacrifices, prayer and praise, and Christ thus offered;
These Are our Sacrifices, prayer and praise, and christ thus offered;
d vbr po12 n2, n1 cc n1, cc np1 av vvd;
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and how are these more then the Jews had? they had more laws, and more sacrifices,
and how Are these more then the jews had? they had more laws, and more Sacrifices,
cc q-crq vbr d dc cs dt np2 vhd? pns32 vhd av-dc n2, cc av-dc n2,
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and as many sacraments as we;
and as many Sacraments as we;
cc c-acp d n2 c-acp pns12;
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and if nearness of salvation consist in the plurality of these, how is salvation nearer to us then to them, quatenus plura, in that first respects as the means are more,
and if nearness of salvation consist in the plurality of these, how is salvation nearer to us then to them, quatenus plura, in that First respects as the means Are more,
cc cs n1 pp-f n1 vvi p-acp dt n1 pp-f d, q-crq vbz n1 av-jc p-acp pno12 av p-acp pno32, av fw-la, p-acp cst ord vvz p-acp dt n2 vbr av-dc,
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6769
as it is truly and properly said, that there are more ingredients, more simples, more means of restoring in our dram of triacle or mithridate,
as it is truly and properly said, that there Are more ingredients, more simples, more means of restoring in our dram of treacle or mithridate,
c-acp pn31 vbz av-j cc av-j vvd, cst a-acp vbr dc n2, dc n2, dc n2 pp-f vvg p-acp po12 n1 pp-f n1 cc n1,
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6770
then in an ounce of any particular syrup, in which there may be 3 or 4 in the other, perchance so many hundred;
then in an ounce of any particular syrup, in which there may be 3 or 4 in the other, perchance so many hundred;
av p-acp dt n1 pp-f d j n1, p-acp r-crq a-acp vmb vbi crd cc crd p-acp dt n-jn, av av d crd;
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6771
so in that receit of our Saviour Christ, quicquid ligaveris; in the absolution, of the Minister, that whatsoever he shall bind or loose upon earth, shall be bound or loose in heaven;
so in that receipt of our Saviour christ, quicquid ligaveris; in the absolution, of the Minister, that whatsoever he shall bind or lose upon earth, shall be bound or lose in heaven;
av p-acp d n1 pp-f po12 n1 np1, fw-la fw-la; p-acp dt n1, pp-f dt n1, cst r-crq pns31 vmb vvi cc vvi p-acp n1, vmb vbi vvn cc j p-acp n1;
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there is more physick, then in all the expiations and sacrifices of the old law. There an expiation would serve to day, which would not serve to morrow;
there is more physic, then in all the expiations and Sacrifices of the old law. There an expiation would serve to day, which would not serve to morrow;
pc-acp vbz dc n1, av p-acp d dt n2 cc n2 pp-f dt j n1. a-acp dt n1 vmd vvi p-acp n1, r-crq vmd xx vvi p-acp n1;
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if it were omitted till the sun were set upon it, it required a more severe expiation:
if it were omitted till the sun were Set upon it, it required a more severe expiation:
cs pn31 vbdr vvn p-acp dt n1 vbdr vvn p-acp pn31, pn31 vvd dt av-dc j n1:
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6774
and so also an expiation would serve for one transgression, which would not serve for another;
and so also an expiation would serve for one Transgression, which would not serve for Another;
cc av av dt n1 vmd vvi p-acp crd n1, r-crq vmd xx vvi p-acp j-jn;
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6775
but here, in the absosolution of the Minister, there is a concurrence, a confluence of medecines of all qualities;
but Here, in the absosolution of the Minister, there is a concurrence, a confluence of medicines of all qualities;
cc-acp av, p-acp dt n1 pp-f dt n1, pc-acp vbz dt n1, dt n1 pp-f n2 pp-f d n2;
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purgative in confession, and restorative in absolution; corasive in the preaching of Judgments, and cordial in the balm of the sacrament:
purgative in Confessi, and restorative in absolution; Corrosive in the preaching of Judgments, and cordial in the balm of the sacrament:
j-jn p-acp n1, cc n1 p-acp n1; n-jn p-acp dt vvg pp-f n2, cc j p-acp dt n1 pp-f dt n1:
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here is no limitation of time, at what time soever a sinner repenteth, nor limitation of sins, whatsoever is forgiven in earth is forgiven in heaven:
Here is no limitation of time, At what time soever a sinner Repenteth, nor limitation of Sins, whatsoever is forgiven in earth is forgiven in heaven:
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salvation is nearer us in this respect, that we have plura adminicula, more outward and visible means then the Jews had,
salvation is nearer us in this respect, that we have plura Adminicula, more outward and visible means then the jews had,
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because we may receive more in one action, then they could in all theirs.
Because we may receive more in one actium, then they could in all theirs.
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It is so also, not only quia plura, because we have more means, but quia potiora, because those means which we have are in their nature better, more attractive, and more winning.
It is so also, not only quia plura, Because we have more means, but quia potiora, Because those means which we have Are in their nature better, more Attractive, and more winning.
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The means, (as we have said before) were their laws, and their sacrifices, and their sacraments, and for their law, it was lex interficiens, non perficiens;
The means, (as we have said before) were their laws, and their Sacrifices, and their Sacraments, and for their law, it was lex interficiens, non perficiens;
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it was a law, that punished unrighteousness, but it did not confer righteousness: and their sacrifices, being in blood, (if we remove from them their typical signification,
it was a law, that punished unrighteousness, but it did not confer righteousness: and their Sacrifices, being in blood, (if we remove from them their typical signification,
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and what they prefigured, which was the shedding of the blood of the lamb which takes away the sins of the world) must necessarily create and excite a natural horror in man, and an aversness from them.
and what they prefigured, which was the shedding of the blood of the lamb which Takes away the Sins of the world) must necessarily create and excite a natural horror in man, and an averseness from them.
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Take their sacraments into comparison, and then one of their sacraments, Circumcision, was limited to one sex, it reached not to women;
Take their Sacraments into comparison, and then one of their Sacraments, Circumcision, was limited to one sex, it reached not to women;
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and their other sacrament, the passover, was in the primary signification and institution thereof, only a gratulatory commemoration of a temporal benefit of their deliverance from Egypt. And therefore to constitute a judgment proportionably by the effects, we see the law,
and their other sacrament, the passover, was in the primary signification and Institution thereof, only a gratulatory commemoration of a temporal benefit of their deliverance from Egypt. And Therefore to constitute a judgement proportionably by the effects, we see the law,
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and the sacrifice, and the sacraments of thy Jews, did not much work upon foraign Nations;
and the sacrifice, and the Sacraments of thy jews, did not much work upon foreign nations;
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it was salvation, but salvation shut up amongst themselves;
it was salvation, but salvation shut up among themselves;
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whereas we see that the law of the Chrstians, which is, to conforme our selves to our great example and pattern, Christ Jesus, who, (if we would consider him meerly as man) was the most exemplar man,
whereas we see that the law of the Chrstians, which is, to conform our selves to our great Exampl and pattern, christ jesus, who, (if we would Consider him merely as man) was the most exemplar man,
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for all Theological vertues, & moral too, that ever any history presented;
for all Theological Virtues, & moral too, that ever any history presented;
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& the sacrifices of Christians, which are all spiritual, & therein more proportional to God who is all spirit;
& the Sacrifices of Christians, which Are all spiritual, & therein more proportional to God who is all Spirit;
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and the sacraments of Christians, in which, though not ex opere operator, not because that action is performed, not because that sacrament is administred,
and the Sacraments of Christians, in which, though not ex Opere operator, not Because that actium is performed, not Because that sacrament is administered,
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yet ex pacto, and quando opus operamur: by Gods covenant, when soever that action is performed, whensoever that sacrament is administred, the grace of God is exhibited and offered;
yet ex pacto, and quando opus operamur: by God's Covenant, when soever that actium is performed, whensoever that sacrament is administered, the grace of God is exhibited and offered;
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nec fallaciter, as Calvin saies well, it is offered with a purpose on Gods part, that that grace should be accepted, we see, I say that these laws,nec fallaciter, as calvin Says well, it is offered with a purpose on God's part, that that grace should be accepted, we see, I say that these laws,
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and these sacrifices, and these sacraments have gain'd upon the whole world;
and these Sacrifices, and these Sacraments have gained upon the Whole world;
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for in their nature, and in their attractiveness, and in their applyableness, and so in their effect, they are potiora, better,
for in their nature, and in their attractiveness, and in their applyableness, and so in their Effect, they Are potiora, better,
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and in that respect, salvation is nearer us then it was to the Jews.
and in that respect, salvation is nearer us then it was to the jews.
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And so it is, lastly, quia manifestiora, because they have an evidence and manifestation of themselves, in themselves. And so it is, lastly, quia manifestiora, Because they have an evidence and manifestation of themselves, in themselves.
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Now, this is especially true in the sacraments, because the sacraments exhibit and convey grace;
Now, this is especially true in the Sacraments, Because the Sacraments exhibit and convey grace;
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and grace is such a light, such a torch, such a beacon, as where it is, it is easily seen.
and grace is such a Light, such a torch, such a beacon, as where it is, it is Easily seen.
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As there is a lustre in a precious stone, which no mans eye or finger can limit to a certain place or point in that stone,
As there is a lustre in a precious stone, which no men eye or finger can limit to a certain place or point in that stone,
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so though we do not assign in the sacrament, where, that is, in what circumstance or part of that holy action grace is;
so though we do not assign in the sacrament, where, that is, in what circumstance or part of that holy actium grace is;
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or when, or how it enters, (for though the word of consecration alter the bread, not to another thing, but to another use;
or when, or how it enters, (for though the word of consecration altar the bred, not to Another thing, but to Another use;
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and though they leave it bread, yet they make it other bread, yet the enunciation of those words doth not infuse nor imprint this grace, which we speak of, into that bread) yet whosoever receives this sacrament worthily, sees evidently an entrance,
and though they leave it bred, yet they make it other bred, yet the enunciation of those words does not infuse nor imprint this grace, which we speak of, into that bred) yet whosoever receives this sacrament worthily, sees evidently an Entrance,
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and a growth of grace in himself.
and a growth of grace in himself.
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But this evidence which we speaks of this manifestation, is not only, (though especially) in the sacraments,
But this evidence which we speaks of this manifestation, is not only, (though especially) in the Sacraments,
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but in other sacramental and ceremonial things, which God (as he speaks by his Church) hath ordained,
but in other sacramental and ceremonial things, which God (as he speaks by his Church) hath ordained,
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as the cross in baptism, and adoration at the sacrament (I do not say, I am far from saying, adoration of the sacrament;
as the cross in Baptism, and adoration At the sacrament (I do not say, I am Far from saying, adoration of the sacrament;
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there is a fair distance and a spacious latitude between those two, an adoring of God in a devout humiliation of the body in that holy action,
there is a fair distance and a spacious latitude between those two, an adoring of God in a devout humiliation of the body in that holy actium,
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and an adoring the bread, out of a false imagination that that bread is God:
and an adoring the bred, out of a false imagination that that bred is God:
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A rectified man may be very humble and devout in that action, and yet a great way on this side the superstition and Idolatry in the practise of the Roman Church) in these sacramental and ritual,
A rectified man may be very humble and devout in that actium, and yet a great Way on this side the Superstition and Idolatry in the practice of the Roman Church) in these sacramental and ritual,
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and ceremonial things, which are the bellows of devotion, and the subsidies of religion, and which were alwaies in all Churches, there is a more evident manifestation and clearness in these things in the Christian Church,
and ceremonial things, which Are the bellows of devotion, and the subsidies of Religion, and which were always in all Churches, there is a more evident manifestation and clearness in these things in the Christian Church,
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then was amongst the Jews in the ceremonial parts of their religion, because almost all ours have reference to that which is already done and accomplished,
then was among the jews in the ceremonial parts of their Religion, Because almost all ours have Referente to that which is already done and accomplished,
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and not to things of a future expectation, as those of the Jews were:
and not to things of a future expectation, as those of the jews were:
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So you know the passover of the Jews, had a relation to their comming out of Egypt; that was past,
So you know the passover of the jews, had a Relation to their coming out of Egypt; that was passed,
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& thereby obvious to every mans apprehension; every man that eat the pasover;
& thereby obvious to every men apprehension; every man that eat the passover;
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remembered their deliverance out of Egypt; but then the passover had also relation to that lamb which was to redeem that world;
remembered their deliverance out of Egypt; but then the passover had also Relation to that lamb which was to Redeem that world;
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& this was a future thing;
& this was a future thing;
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and this certainly very few amongst them understood, or considered upon that occasion, that as thy lamb is killed here,
and this Certainly very few among them understood, or considered upon that occasion, that as thy lamb is killed Here,
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so there shall be a lamb killed for all the world hereafter.
so there shall be a lamb killed for all the world hereafter.
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Now, our actions in the Church, do most respect things formerly done, and so they awaken,
Now, our actions in the Church, do most respect things formerly done, and so they awaken,
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and work upon our memory, which is an easier faculty to work upon, then the understanding or the will.
and work upon our memory, which is an Easier faculty to work upon, then the understanding or the will.
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Salvation is nearer us, in these outward helps, because their signification is clearer to us, and more apprehensible by us, being of things past, and accomplished already.
Salvation is nearer us, in these outward helps, Because their signification is clearer to us, and more apprehensible by us, being of things past, and accomplished already.
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So then the Apostle might well say that salvation, that is, outward means of salvation, was nearer, that is, more in number, better in use, clearer in evidence then it was before;
So then the Apostle might well say that salvation, that is, outward means of salvation, was nearer, that is, more in number, better in use, clearer in evidence then it was before;
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quando crediderunt, when they believed, which is the third and last term, in this first acceptation of the word.quando crediderunt, when they believed, which is the third and last term, in this First acceptation of the word.
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Salvation was brought into the world, in the first promise of a Messias in the semen contract, That the seed of the woman shall bruise the serpents head;
Salvation was brought into the world, in the First promise of a Messias in the semen contract, That the seed of the woman shall bruise the Serpents head;
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and it was brought nearer, when this Missias was fixed in Abrahams race, in semine tuo In thy seed shall all nations be blessed;
and it was brought nearer, when this Missias was fixed in Abrahams raze, in Seed tuo In thy seed shall all Nations be blessed;
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it was brought nearer then that, when it was brought from Abrahams race to Davids family, in solio tuo, The scepter shall not depart from thee, till he come;
it was brought nearer then that, when it was brought from Abrahams raze to Davids family, in Solar tuo, The sceptre shall not depart from thee, till he come;
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and still nearer, in Esaias virgo concipiet when so particular mark was set upon the Messias as that he should be the son of a virgin;
and still nearer, in Isaiah virgo concipiet when so particular mark was Set upon the Messias as that he should be the son of a Virgae;
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and yet nearer in Micheas, & tu Bethlem, that Bethlem was design'd for the place of his birth;
and yet nearer in Micheas, & tu Bethlehem, that Bethlehem was designed for the place of his birth;
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and nearer in Daniels 70 weeks, when the time was manifested.
and nearer in Daniel's 70 weeks, when the time was manifested.
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And though it were nearer then all this, when John Baptist came to say Repent for the Kingdome of God is at hand, yet it was truly very near, nearest of all,
And though it were nearer then all this, when John Baptist Come to say repent for the Kingdom of God is At hand, yet it was truly very near, nearest of all,
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when Christ came to say, Behold the Kingdom of God is amongst you;
when christ Come to say, Behold the Kingdom of God is among you;
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for all the rest were in the crediderunt, he was nearer them because they believed he would come;
for all the rest were in the crediderunt, he was nearer them Because they believed he would come;
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but then it was brought to the viderunt, they saw he was come. Beati saies Christ:
but then it was brought to the viderunt, they saw he was come. Beati Says christ:
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Blessed are they that have believed, and have not seen: they had salvation brought nearer unto them by their believing;Blessed Are they that have believed, and have not seen: they had salvation brought nearer unto them by their believing;
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but yet Christ speaks of another manner of blessedness conferred upon his Disciples, Blessed are your eyes for they see,
but yet christ speaks of Another manner of blessedness conferred upon his Disciples, Blessed Are your eyes for they see,
cc-acp av np1 vvz pp-f j-jn n1 pp-f n1 vvn p-acp po31 n2, vvn vbr po22 n2 c-acp pns32 vvb,
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and your ears for they hear; and your ears for they hear;
cc po22 n2 c-acp pns32 vvb;
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for, verily I say unto you, that many Prophets & Righteous men, have desired to see the things which ye see, and have not seen them. for, verily I say unto you, that many prophets & Righteous men, have desired to see the things which you see, and have not seen them.
p-acp, av-j pns11 vvb p-acp pn22, cst d n2 cc j n2, vhb vvn pc-acp vvi dt n2 r-crq pn22 vvb, cc vhb xx vvn pno32.
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To end this, the belief of the Patriarks was blessedness; and it was a kind of seeing too;
To end this, the belief of the Patriarchs was blessedness; and it was a kind of seeing too;
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for so Christ saies your Father Abraham rejoyced to see my day, and he saw it;
for so christ Says your Father Abraham rejoiced to see my day, and he saw it;
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but this was a seeing with the eye of faith which discovers future things;
but this was a seeing with the eye of faith which discovers future things;
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but Christ prefers the blessedness of the Disciples, because they saw things present and already done.
but christ prefers the blessedness of the Disciples, Because they saw things present and already done.
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All our life is a passing bell, but then was Simeon content his bell should ring out,
All our life is a passing bell, but then was Simeon content his bell should ring out,
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when his eyes had seen his salvtion. In that especially doth St. John exalt the force of his argument;
when his eyes had seen his Salvation. In that especially does Saint John exalt the force of his argument;
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quae vidimus: That which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life, that declare we unto you. Quae vidimus: That which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life, that declare we unto you.
fw-la fw-la: cst r-crq pns12 vhb vvn p-acp po12 n2, r-crq pns12 vhb vvn p-acp, cc po12 n2 vhb vvn pp-f dt n1 pp-f n1, cst vvb pns12 p-acp pn22.
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Here is then the inestimable prerogative of the Christian religion, it is grounded so far upon things which were seen to be done;
Here is then the inestimable prerogative of the Christian Religion, it is grounded so Far upon things which were seen to be done;
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it is brought so far from matter of faith, to matter of fact; from prophecy to history;
it is brought so Far from matter of faith, to matter of fact; from prophecy to history;
pn31 vbz vvn av av-j p-acp n1 pp-f n1, p-acp n1 pp-f n1; p-acp n1 p-acp n1;
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from what the Messias should do, to what he hath done;
from what the Messias should do, to what he hath done;
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and that was their case to whom this Apostle spake these wodrs, as we take them in the first acceptation;
and that was their case to whom this Apostle spoke these wodrs, as we take them in the First acceptation;
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salvation, that is, outward means of salvation in the Church is nearer, that is, more and better and clearer to you now, that is,
salvation, that is, outward means of salvation in the Church is nearer, that is, more and better and clearer to you now, that is,
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when you have seen Christin the flesh, then when you prefigured him in your law, or sacrifices, or sacraments, or believed him in your Prophets.
when you have seen Christin the Flesh, then when you prefigured him in your law, or Sacrifices, or Sacraments, or believed him in your prophets.
c-crq pn22 vhb vvn np1 dt n1, av c-crq pn22 vvd pno31 p-acp po22 n1, cc n2, cc n2, cc vvd pno31 p-acp po22 n2.
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In a second sence we took these words, of Christs second Advent, or comming, his comming to our heart, in the working of his grace; In a second sense we took these words, of Christ second Advent, or coming, his coming to our heart, in the working of his grace;
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And so the Apostles words are directed to all Christians, and not only to the new convertits of that nation;
And so the Apostles words Are directed to all Christians, and not only to the new Convertits of that Nation;
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and so these three terms, salvation, nearness, and believing, (which we proposed to be considered in all the three acceptations of the words) will have this signification.
and so these three terms, salvation, nearness, and believing, (which we proposed to be considered in all the three acceptations of the words) will have this signification.
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Salvation is the inward means of salvation, the working of the spirit, that sets a seal to the eternal means:
Salvation is the inward means of salvation, the working of the Spirit, that sets a seal to the Eternal means:
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the prope, the nearness lies in this, that this grace which is this salvation in this sense, grows out of that which is in you already;
the Prope, the nearness lies in this, that this grace which is this salvation in this sense, grows out of that which is in you already;
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not out of any thing which is in you naturally, but Gods first graces that are in you, grows into more and more grace.
not out of any thing which is in you naturally, but God's First graces that Are in you, grows into more and more grace.
xx av pp-f d n1 r-crq vbz p-acp pn22 av-j, cc-acp n2 ord n2 cst vbr p-acp pn22, vvz p-acp n1 cc dc n1.
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Grace does not grow out of nature; for nature in the highest exaltation and rectifying thereof cannot produce grace.
Grace does not grow out of nature; for nature in the highest exaltation and rectifying thereof cannot produce grace.
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Corn does not grow out of the earth, it must be sowd; but corn grows only in the earth;
Corn does not grow out of the earth, it must be sowd; but corn grows only in the earth;
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nature, and naturall reason do not produce grace, but yet grace can take root in no other thing but in the nature and reason of man;
nature, and natural reason do not produce grace, but yet grace can take root in no other thing but in the nature and reason of man;
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whether we consider Gods subsequent graces, which grow out of his first grace, formerly given to us,
whither we Consider God's subsequent graces, which grow out of his First grace, formerly given to us,
cs pns12 vvb n2 j n2, r-crq vvb av pp-f po31 ord n1, av-j vvn p-acp pno12,
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and well employed by us, or his first grace, which works upon our natural faculties, and grows there;
and well employed by us, or his First grace, which works upon our natural faculties, and grows there;
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still this salvation, that is, this grace is near us, for it is within us;
still this salvation, that is, this grace is near us, for it is within us;
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& then the third term believing, is either, quando credidistis primum, when you began to believe, either in an imputative belief of others in your baptism,
& then the third term believing, is either, quando credidistis primum, when you began to believe, either in an imputative belief of Others in your Baptism,
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or a faint belief, upon your first Catechisings and Instrustions;
or a faint belief, upon your First Catechisings and Instructions;
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or quando credidistis tantum, when you only professed a belief, or faith, and did nothing in declaration of that faith, to the edification of others.
or quando credidistis Tantum, when you only professed a belief, or faith, and did nothing in declaration of that faith, to the edification of Others.
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First then salvation in this second sense, is the internal operation of the holy Ghost, in infusing grace: First then salvation in this second sense, is the internal operation of the holy Ghost, in infusing grace:
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for therefore doth St. Basil call the holy Ghost verbum Dei, the word of God, (which is the name properly peculiar to the Son) quia interpres filii, sicut filius patris;
for Therefore does Saint Basil call the holy Ghost verbum Dei, the word of God, (which is the name properly peculiar to the Son) quia Interpret Sons, sicut filius patris;
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that as the Father had revealed his will in the Prophets, and then the Son comes and interprets all that actually;
that as the Father had revealed his will in the prophets, and then the Son comes and interprets all that actually;
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this prophecy is meant of my coming, this of my dying, and so makes a real comment,
this prophecy is meant of my coming, this of my dying, and so makes a real comment,
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and an actual interpretation of all the prophecies; for he does come, and he does die accordingly;
and an actual Interpretation of all the prophecies; for he does come, and he does die accordingly;
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so the holy Ghost comes, and comments upon this comment, interprets this interpretation, and tels thy soul that all this that the Father had promised,
so the holy Ghost comes, and comments upon this comment, interprets this Interpretation, and tells thy soul that all this that the Father had promised,
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and the Son had performed, was intended by them, and by the working of their spirit, is now appropriated to thy particular soul.
and the Son had performed, was intended by them, and by the working of their Spirit, is now appropriated to thy particular soul.
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In the constitution and making of a natural man, the body is not the man,
In the constitution and making of a natural man, the body is not the man,
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nor the soul is not the man, but the union of these two makes up the man;
nor the soul is not the man, but the Union of these two makes up the man;
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the spirits in a man which are the thin and active part of the blood,
the spirits in a man which Are the thin and active part of the blood,
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and so are of a kind of middle nature, between soul and body, those spirits are able to doe,
and so Are of a kind of middle nature, between soul and body, those spirits Are able to do,
cc av vbr pp-f dt n1 pp-f j-jn n1, p-acp n1 cc n1, d n2 vbr j pc-acp vdi,
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and they doe the office, to unite and apply the faculties of the soul to the organs of the body,
and they do the office, to unite and apply the faculties of the soul to the organs of the body,
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and so there is a man:
and so there is a man:
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so in a regenerate man, a Christian man, his being born of Christian Parents, that gives him a body, that makes him of the body of the Covenant, it gives him a title,
so in a regenerate man, a Christian man, his being born of Christian Parents, that gives him a body, that makes him of the body of the Covenant, it gives him a title,
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an interest in the Covenant, which is jus ad rem; thereby he may make his claim to the seal of the Covenant, to baptism,
an Interest in the Covenant, which is jus ad remembering; thereby he may make his claim to the seal of the Covenant, to Baptism,
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and it cannot be denied him:
and it cannot be denied him:
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and then in his baptism, that Sacrament gives him a soul, a spiritual seal, jus in re, an actual possession of Grace;
and then in his Baptism, that Sacrament gives him a soul, a spiritual seal, jus in re, an actual possession of Grace;
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but yet, as there are spirits in us, which unite body and soul, so there must be subsequent acts,
but yet, as there Are spirits in us, which unite body and soul, so there must be subsequent acts,
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and works of the blessed spirit, that must unite and confirm all, and make up this spiritual man in the wayes of sanctification;
and works of the blessed Spirit, that must unite and confirm all, and make up this spiritual man in the ways of sanctification;
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for without that his body, that is, his being born within the Covenant, and his soul, that is, his having received Grace in baptism, do not make him up. This Grace is this Salvation;
for without that his body, that is, his being born within the Covenant, and his soul, that is, his having received Grace in Baptism, do not make him up. This Grace is this Salvation;
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and when this Grace works powerfully in thee, in the wayes of sanctification, then is this Salvation neer thee;
and when this Grace works powerfully in thee, in the ways of sanctification, then is this Salvation near thee;
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which is our second term in this second acceptation, propè, neer.
which is our second term in this second acceptation, propè, near.
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This neerness, which is the effectuall working of Grace, the Apostle expresses fully, That it pierceth to the dividing asunder of soul and spirit;
This nearness, which is the effectual working of Grace, the Apostle Expresses Fully, That it pierces to the dividing asunder of soul and Spirit;
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for, though properly the soul and spirit of a man be all one, yet divers faculties and operations give them somtimes divers names in the Scriptures;
for, though properly the soul and Spirit of a man be all one, yet diverse faculties and operations give them sometimes diverse names in the Scriptures;
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Anima quia animat, sayes St. Ambrose, and spiritus quia spirat: The quickning of the body, is the soul;Anima quia animate, Says Saint Ambrose, and spiritus quia spirat: The quickening of the body, is the soul;
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but the quickning of the soul, is the spirit.
but the quickening of the soul, is the Spirit.
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If this Salvation be brought to this neerness, that is, this grace to this powerfulness, thou shalt find it in anima, in thy soul;
If this Salvation be brought to this nearness, that is, this grace to this powerfulness, thou shalt find it in anima, in thy soul;
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in those organs wherein thy soul uses thy body, in thy senses, and in the sensible things ordain'd by God in his Church, Sacraments and Ceremonies;
in those organs wherein thy soul uses thy body, in thy Senses, and in the sensible things ordained by God in his Church, Sacraments and Ceremonies;
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and thou shalt find it neerer, in spiritu, as the spirit of God hath seal'd it to thy spirit invisibly, inexpressibly:
and thou shalt find it nearer, in spiritu, as the Spirit of God hath sealed it to thy Spirit invisibly, inexpressibly:
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It shall be neer to thee, so as that thy reason shall apprehend it; and neerer then that, thy faith shall establish it;
It shall be near to thee, so as that thy reason shall apprehend it; and nearer then that, thy faith shall establish it;
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and neerer then all this, it shall create in thee a modest and sober, but yet an infallible assurance, that thy salvation shall never depart from thee:
and nearer then all this, it shall create in thee a modest and Sobrium, but yet an infallible assurance, that thy salvation shall never depart from thee:
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Magnificabit anima tua Dominum, as the B. Virgin speaks, Thy soul shall magnifie the Lord; Magnificabit anima tua Dominum, as the B. Virgae speaks, Thy soul shall magnify the Lord;
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all thy natural faculties shall be employed upon an assent to the Gospel, thou shalt be able to prove it to thy self,
all thy natural faculties shall be employed upon an assent to the Gospel, thou shalt be able to prove it to thy self,
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and to prove it to others, to be the Gospel of Salvation:
and to prove it to Others, to be the Gospel of Salvation:
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And then Exultabit spiritus, Thy spirit shall rejoyce in God thy Saviour, because by the farther seal of sanctification, thy spirit shall receive testimony from the spirit;
And then Exultabit spiritus, Thy Spirit shall rejoice in God thy Saviour, Because by the farther seal of sanctification, thy Spirit shall receive testimony from the Spirit;
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that as Christ is Idem homo cum te, the same man that thou art, so thou art Idem spiritus cum Domino, the same spirit that he is;
that as christ is Idem homo cum te, the same man that thou art, so thou art Idem spiritus cum Domino, the same Spirit that he is;
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so far, as that as a spirit cannot be separated in it self, so neither canst thou be separated from God in Christ;
so Far, as that as a Spirit cannot be separated in it self, so neither Canst thou be separated from God in christ;
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And this, this exaltation of Grace, when it thus growes up to this height of sanctification, is that neerness, which brings Salvation farther than our believing does? and that's the last term in this part; Believing.
And this, this exaltation of Grace, when it thus grows up to this height of sanctification, is that nearness, which brings Salvation farther than our believing does? and that's the last term in this part; Believing.
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Now, neerer then Believing, neerer than Faith, a man might well think nothing can bring Salvation; Now, nearer then Believing, nearer than Faith, a man might well think nothing can bring Salvation;
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for Faith is the hand that reaches it, and takes hold of it.
for Faith is the hand that reaches it, and Takes hold of it.
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But yet, as though our bodily hand reach to our temporal food, yet the mouth and the stomach must do their office too;
But yet, as though our bodily hand reach to our temporal food, yet the Mouth and the stomach must do their office too;
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and so that meat must be distributed into all parts of the body, and assimilated to them;
and so that meat must be distributed into all parts of the body, and assimilated to them;
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so though our faith draw this salvation neer us, yet when our mouth is imployed, that we have a delight to glorifie God in our discourses,
so though our faith draw this salvation near us, yet when our Mouth is employed, that we have a delight to Glorify God in our discourses,
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and to declare his wonderfull works to the sons of men, in our thankfulness:
and to declare his wonderful works to the Sons of men, in our thankfulness:
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And when this faith of ours is distributed over all the body, that the body of Christs Church is edified,
And when this faith of ours is distributed over all the body, that the body of Christ Church is edified,
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and alienated by our good life and sanctification, then is this Salvation neerer us, that is, safelier seal'd to us, then when we believed only.
and alienated by our good life and sanctification, then is this Salvation nearer us, that is, safelier sealed to us, then when we believed only.
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Either then, this quando credidistis, when you believed, may be refer'd to Infants, or to the first faith,
Either then, this quando credidistis, when you believed, may be referred to Infants, or to the First faith,
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and the first degrees thereof in men.
and the First Degrees thereof in men.
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In Infants, when that seminall faith, or potentiall faith, which is by some conceived to be in the Infants of Christian parents at their baptism;
In Infants, when that seminal faith, or potential faith, which is by Some conceived to be in the Infants of Christian Parents At their Baptism;
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or that actuall faith, which from their parents, or from the Church, is thought to be applyed to them, accepted in their behalf, in that Sacrament,
or that actual faith, which from their Parents, or from the Church, is Thought to be applied to them, accepted in their behalf, in that Sacrament,
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when this faith growes up after, by this new comming of Christ in the power of his Grace and his Spirit, to be a lively faith, expressed in charity;
when this faith grows up After, by this new coming of christ in the power of his Grace and his Spirit, to be a lively faith, expressed in charity;
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then Salus proprior, then is Salvation neerer than when they believed;
then Salus proprior, then is Salvation nearer than when they believed;
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whether this belief were their own, or their parents, or the Churches, we have no ground to deny, that Salvation is neer,
whither this belief were their own, or their Parents, or the Churches, we have no ground to deny, that Salvation is near,
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and present to all children rightly baptized;
and present to all children rightly baptised;
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but, for those who have made sure their Salvation by a good use of Gods graces after, we have another fair peece of evidence, that Salvation is neerer them.
but, for those who have made sure their Salvation by a good use of God's graces After, we have Another fair piece of evidence, that Salvation is nearer them.
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It is so to, if this believing be refer'd to our first elements and beginnings of faith:
It is so to, if this believing be referred to our First elements and beginnings of faith:
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A man believes the history of Christ, because it is matter of fact, and a story probable, and well testified:
A man believes the history of christ, Because it is matter of fact, and a story probable, and well testified:
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A man may believe the Christian Religion, or the Reformed Religion for his ease, either because he cannot or will not debate controversies,
A man may believe the Christian Religion, or the Reformed Religion for his ease, either Because he cannot or will not debate controversies,
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and reconcile differences, or because he sees it best for order and quiet, and civll ends, which he hath in that state where he lives.
and reconcile differences, or Because he sees it best for order and quiet, and civil ends, which he hath in that state where he lives.
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These be kinds of faith and morall assents:
These be Kinds of faith and moral assents:
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and somtimes when a man is come thus far, to a historical and a moral faith, God super-infuses true faith;
and sometimes when a man is come thus Far, to a historical and a moral faith, God super-infuses true faith;
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for howsoever he wrought by reason, and natural faculties, and moral, and civil wayes, yet it was God that wrought from the beginning,
for howsoever he wrought by reason, and natural faculties, and moral, and civil ways, yet it was God that wrought from the beginning,
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and produced this faith, though but historical or moral.
and produced this faith, though but historical or moral.
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And then, if God do exalt this moral or historical faith farther then so, to believe not only the History, but the Gospel;
And then, if God do exalt this moral or historical faith farther then so, to believe not only the History, but the Gospel;
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not only that such a Christ lived, and did those miracles, and dyed, but that he was the Son of God,
not only that such a christ lived, and did those Miracles, and died, but that he was the Son of God,
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and dyed for the redemption of the world; this brings Salvation neerer him, than when he believed;
and died for the redemption of the world; this brings Salvation nearer him, than when he believed;
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but then, when this grace comes to appropriate Christ to him, and more than that, to annunciate Christ by him,
but then, when this grace comes to Appropriate christ to him, and more than that, to annunciate christ by him,
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when it makes him (as John Baptist was) a burning and a shining lamp;
when it makes him (as John Baptist was) a burning and a shining lamp;
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That Christ is shewed to him, and by him to others in a holy life, Then is Salvation neerer him than when he believed, either as it is credidit primum, when he began to believe,
That christ is showed to him, and by him to Others in a holy life, Then is Salvation nearer him than when he believed, either as it is credidit primum, when he began to believe,
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but had some scruples, or credidit tantum, that he laid all upon faith, but had no care of works.
but had Some scruples, or credidit Tantum, that he laid all upon faith, but had no care of works.
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To end this, this neerness of Salvation, is that union with God, which may be had in this life:
To end this, this nearness of Salvation, is that Union with God, which may be had in this life:
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It is the peace of conscience, the undoubting trust and assurance of Salvation.
It is the peace of conscience, the undoubting trust and assurance of Salvation.
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This assurance (so far as they will confess it may be had) the Roman Church places in faith,
This assurance (so Far as they will confess it may be had) the Roman Church places in faith,
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and so far, well, but then, In fide formata; and so far well enough too; In those works which declare and testifie that faith;
and so Far, well, but then, In fide formata; and so Far well enough too; In those works which declare and testify that faith;
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for, though this good work do nothing toward my Salvation, it does much towards this neerness, that is, towards my assurance of this Salvation;
for, though this good work do nothing towards my Salvation, it does much towards this nearness, that is, towards my assurance of this Salvation;
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but herein they lead us out of the way, that they call these works the soul, the form of faith:
but herein they led us out of the Way, that they call these works the soul, the from of faith:
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for, though a good tree cannot be without good fruits, yet it were a strange manner of speech to call that good fruit, the life or the soul,
for, though a good tree cannot be without good fruits, yet it were a strange manner of speech to call that good fruit, the life or the soul,
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or the form of that tree;
or the from of that tree;
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so is it, to call works which are the fruits of faith, the life or soul, or form of faith;
so is it, to call works which Are the fruits of faith, the life or soul, or from of faith;
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for that is proper to grace only which infuses faith. They would acknowledge this neerness of salvation, this assurance in good works;
for that is proper to grace only which infuses faith. They would acknowledge this nearness of salvation, this assurance in good works;
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but say they, man cannot be sure, that their works is good, and therefore they can have no such assurance.
but say they, man cannot be sure, that their works is good, and Therefore they can have no such assurance.
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They who undertook the reformation of Religion in our Fathers dayes, observing that there was no peace without this assurance, expressed this assurance thus, That when a man is sure that he believes aright, that he hath no scruples of God, no diffidence in God,
They who undertook the Reformation of Religion in our Father's days, observing that there was no peace without this assurance, expressed this assurance thus, That when a man is sure that he believes aright, that he hath no scruples of God, no diffidence in God,
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and uses all endeavors to continue it, and to express it in his life, as long as he continues so, he is sure of Salvation; and farther they went not:
and uses all endeavors to continue it, and to express it in his life, as long as he continues so, he is sure of Salvation; and farther they went not:
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And then there arose men, which would reform the Reformers, and refine Salvation and bring it into a lesse room;
And then there arose men, which would reform the Reformers, and refine Salvation and bring it into a less room;
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They would take away the condition, if you hold fast, if you express it; and so came up roundly and presently to that;
They would take away the condition, if you hold fast, if you express it; and so Come up roundly and presently to that;
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If ever you did believe, if ever you had faith, you are safe for ever, and upon that assurance you may rest.
If ever you did believe, if ever you had faith, you Are safe for ever, and upon that assurance you may rest.
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Now I make no doubt, but that both these sought the truth, that truth which concerns us, peace and assurance;
Now I make no doubt, but that both these sought the truth, that truth which concerns us, peace and assurance;
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and I dispute not their resolutions now;
and I dispute not their resolutions now;
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only I say, for these words which we have in hand now there is a conditional assurance implyed in them;
only I say, for these words which we have in hand now there is a conditional assurance employed in them;
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for when it is said now, now that you are in this state, Salvation is neer you:
for when it is said now, now that you Are in this state, Salvation is near you:
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thus much is pugnantly intimated, that if you were not in this state, Salvation were farther removed from you howsoever you pretend to believe.
thus much is pugnantly intimated, that if you were not in this state, Salvation were farther removed from you howsoever you pretend to believe.
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Now this hath brought us to our third and last sense and acceptation of these words,
Now this hath brought us to our third and last sense and acceptation of these words,
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as they are spoken of Christs last comming, his comming in glory; which is to us at our deaths, and that judgment which we receive then.
as they Are spoken of Christ last coming, his coming in glory; which is to us At our death's, and that judgement which we receive then.
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And in this acceptation of the word, these three terms, Salvation, Neerness and Believing, are thus to be understood: Salvation is Salvation perfected, consummated;
And in this acceptation of the word, these three terms, Salvation, Nearness and Believing, Are thus to be understood: Salvation is Salvation perfected, consummated;
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Salvation which was brought neer baptism, & neerer in outward holyness, must be brought neerer than that:
Salvation which was brought near Baptism, & nearer in outward holiness, must be brought nearer than that:
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And this prope, this neerness is, that now being neer death, you are neer the last seal of your perseverance;
And this Prope, this nearness is, that now being near death, you Are near the last seal of your perseverance;
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and so the credidistis, the believing amounts to this:
and so the credidistis, the believing amounts to this:
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though you have believed and liv'd accordingly, believed with the belief of a Jew, believed all the Prophets,
though you have believed and lived accordingly, believed with the belief of a Jew, believed all the prophets,
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and with the beliefe of a Christian, believed all the Gospel, believed with a seminal belief of your own,
and with the belief of a Christian, believed all the Gospel, believed with a seminal belief of your own,
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or an actuall belief of others at your baptism, with a historical belief, and with an Evangelical belief too, with a belief in your root, in the heart,
or an actual belief of Others At your Baptism, with a historical belief, and with an Evangelical belief too, with a belief in your root, in the heart,
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and a belief in the fruits, expressed in a good life too, yet there is a continuance and a perseverance that must crown all this;
and a belief in the fruits, expressed in a good life too, yet there is a Continuance and a perseverance that must crown all this;
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and because that cannot be discern'd till thine end, then only is it safely pronounced, Now is Salvation neerer you than when you believed.
and Because that cannot be discerned till thine end, then only is it safely pronounced, Now is Salvation nearer you than when you believed.
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Here then Salvation is eternall Salvation; Here then Salvation is Eternal Salvation;
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not the outward seals of the Church upon the person, not visible Sacraments, nor the outward seal of the person, to the Church, visible works,
not the outward Seals of the Church upon the person, not visible Sacraments, nor the outward seal of the person, to the Church, visible works,
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nor the inward seal of the Spirit, assurance here, but fruition, possession of glory, in the Kingdome of Heaven;
nor the inward seal of the Spirit, assurance Here, but fruition, possession of glory, in the Kingdom of Heaven;
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where we shall be infinitely rich, and that without labor in getting, or care in keeping, or fear in loosing;
where we shall be infinitely rich, and that without labour in getting, or care in keeping, or Fear in losing;
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and fully wise, and that without ignorance of necessary, or study of unnecessary knowledge, where we shal not measure our portion by acres,
and Fully wise, and that without ignorance of necessary, or study of unnecessary knowledge, where we shall not measure our portion by acres,
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for all heaven shall be all ours; nor our term by yeers, for it is life and everlasting life;
for all heaven shall be all ours; nor our term by Years, for it is life and everlasting life;
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nor our assurance by precedent, for we shal be safer then the Angels themselves were in the creation;
nor our assurance by precedent, for we shall be safer then the Angels themselves were in the creation;
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where our exaltation shal be to have a crown of righteousness, and our possession of that crown shal be,
where our exaltation shall be to have a crown of righteousness, and our possession of that crown shall be,
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even the throwing it down at the feet of the Lamb;
even the throwing it down At the feet of the Lamb;
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where we shal leav off all those petitions of Adveniat regnum, thy Kingdom come for it shal be come in abundant power;
where we shall leave off all those petitions of May he come Kingdom, thy Kingdom come for it shall be come in abundant power;
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and the da nobis hodiè, give us this day our dayly bread, for we shal have all that which we can desire now,
and the da nobis hodiè, give us this day our daily bred, for we shall have all that which we can desire now,
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and shall have a power to desire more, & then have that desire so enlarged, satisfied;
and shall have a power to desire more, & then have that desire so enlarged, satisfied;
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And the Libera nos, we shall not pray to be delivered from evil, for no evil, culpae or poenae, either of sin to deserve punishment,
And the Libera nos, we shall not pray to be Delivered from evil, for no evil, Culpae or Poenae, either of since to deserve punishment,
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or of punishment for our former sins shal offer at us;
or of punishment for our former Sins shall offer At us;
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where we shall see God face to face, for we shall have such notions and apprehensions,
where we shall see God face to face, for we shall have such notions and apprehensions,
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as shall enable us to see him, and he shall afford such an imparting, such a manifestation of himself,
as shall enable us to see him, and he shall afford such an imparting, such a manifestation of himself,
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as he shall be seen by us;
as he shall be seen by us;
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and where we shall be as inseparably united to our Saviour, as his humanity and divinity are united together:
and where we shall be as inseparably united to our Saviour, as his humanity and divinity Are united together:
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This unspeakable, this unimaginable happiness is this Salvation, and therefore let us be glad when this is brought neer us.
This unspeakable, this unimaginable happiness is this Salvation, and Therefore let us be glad when this is brought near us.
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And this is brought neerer & neerer unto us, as we come neerer & neerer to our end. And this is brought nearer & nearer unto us, as we come nearer & nearer to our end.
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As he that travails weary, and late towards a great City, is glad when he comes to a place of execution,
As he that travails weary, and late towards a great city, is glad when he comes to a place of execution,
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becaus he knows be that is neer the town;
Because he knows be that is near the town;
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so when thou comest to the gate of death, glad of that, for it is but one step from that to thy Jerusalem. Christ hath brought us in some neerness to Salvation,
so when thou Comest to the gate of death, glad of that, for it is but one step from that to thy Jerusalem. christ hath brought us in Some nearness to Salvation,
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as he is vere Salvator mundi, in that we know, that this is indeed the Christ, the Saviour of the world:
as he is vere Salvator mundi, in that we know, that this is indeed the christ, the Saviour of the world:
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and he hath brought it neerer than that, as he is Salvator corporis sui, in that we know, That Christ is the head of the Church,
and he hath brought it nearer than that, as he is Salvator corporis sui, in that we know, That christ is the head of the Church,
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and the Saviour of that body: and the Saviour of that body:
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And neerer than that, as he is Salvator tuus sanctus, In that we know, He is the Lord our God, the holy One of Israel, our Saviour:
And nearer than that, as he is Salvator Thy Sanctus, In that we know, He is the Lord our God, the holy One of Israel, our Saviour:
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But neerest of all, in the Ecce Salvator tuus venit, Behold thy Salvation commeth.
But nearest of all, in the Ecce Salvator Thy venit, Behold thy Salvation comes.
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It is not only promised in the Prophets, nor only writ in the Gospel, nor only seal'd in the Sacraments,
It is not only promised in the prophets, nor only writ in the Gospel, nor only sealed in the Sacraments,
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nor only prepared in the visitations of the holy Ghost, but Ecce, behold it, now, when thou canst behold nothing else:
nor only prepared in the visitations of the holy Ghost, but Ecce, behold it, now, when thou Canst behold nothing Else:
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The sun is setting to thee, and that for ever;
The sun is setting to thee, and that for ever;
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thy houses and furnitures, thy gardens and orchards, thy titles and offices, thy wife and children are departing from thee, and that for ever;
thy houses and furnitures, thy gardens and orchards, thy titles and Offices, thy wife and children Are departing from thee, and that for ever;
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a cloud of faintnesse is come over thine eyes, and a cloud of sorrow over all theirs;
a cloud of faintness is come over thine eyes, and a cloud of sorrow over all theirs;
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when his hand that loves thee best hangs tremblingly over thee to close thine eyes, Ecce Salvator tuus venit, behold then a new light, thy Saviours hand shall open thine eyes,
when his hand that loves thee best hangs tremblingly over thee to close thine eyes, Ecce Salvator Thy venit, behold then a new Light, thy Saviors hand shall open thine eyes,
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and in his light thou shalt see light;
and in his Light thou shalt see Light;
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and thus shalt see, that though in the eyes of men thou lye upon that bed,
and thus shalt see, that though in the eyes of men thou lie upon that Bed,
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as a Statue on a Tomb, yet in the eyes of God, thou standest as a Colossus, one foot in one, another in another land;
as a Statue on a Tomb, yet in the eyes of God, thou Standest as a Colossus, one foot in one, Another in Another land;
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one foot in the grave, but the other in heaven; one hand in the womb of the earth, and the other in Abrahams bosome:
one foot in the grave, but the other in heaven; one hand in the womb of the earth, and the other in Abrahams bosom:
crd n1 p-acp dt n1, cc-acp dt j-jn p-acp n1; crd n1 p-acp dt n1 pp-f dt n1, cc dt n-jn p-acp npg1 n1:
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And then vere prope, Salvation is truly neer thee, and neerer than when thou believedst, which is our last word.
And then vere Prope, Salvation is truly near thee, and nearer than when thou believedst, which is our last word.
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Take this Belief in the largest extent; a patient assent to all foretold of Christ and of Salvation by the Prophets;
Take this Belief in the Largest extent; a patient assent to all foretold of christ and of Salvation by the prophets;
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a historical assent to all that is written of Christ in the Gospel; an humble and supple, and applyable assent to the Ordinances of the Church;
a historical assent to all that is written of christ in the Gospel; an humble and supple, and appliable assent to the Ordinances of the Church;
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a faithful application of all this to thine own soul, a fruitful declaration of all that to the whole world in thy life,
a faithful application of all this to thine own soul, a fruitful declaration of all that to the Whole world in thy life,
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yet all this (though this be inestimable riches) is but the earnest of the holy Ghost;
yet all this (though this be inestimable riches) is but the earnest of the holy Ghost;
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it is not the full payment, it is but the first fruits; it is not the harvest, it is but a truce;
it is not the full payment, it is but the First fruits; it is not the harvest, it is but a truce;
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it is not an inviolable peace; There remaineth a rest to the people of God, sayes the Apostle;
it is not an inviolable peace; There remains a rest to the people of God, Says the Apostle;
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they were the people of God before, and yet there remained a rest, which they had not yet;
they were the people of God before, and yet there remained a rest, which they had not yet;
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not that there is not a blessed degree of rest, in the Credidi, a happy assurance in the strength of faith here,
not that there is not a blessed degree of rest, in the Credidi, a happy assurance in the strength of faith Here,
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but yet there remaineth a rest better than that; And therefore sayes that Apostle there, Let us labor to enter into that rest;
but yet there remains a rest better than that; And Therefore Says that Apostle there, Let us labour to enter into that rest;
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as though we have rest in our consciences all the six dayes of the week, if we do the works of our callings sincerely, yet all that while we labor;
as though we have rest in our Consciences all the six days of the Week, if we do the works of our callings sincerely, yet all that while we labour;
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and there remains a Sabbath, which we have not all the week;
and there remains a Sabbath, which we have not all the Week;
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so though we have peace and rest in the testimony of our faith and obedience in this life,
so though we have peace and rest in the testimony of our faith and Obedience in this life,
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yet there remains a rest, a Sabbath, for which we must labor; for the Apostle in that place adds the danger;
yet there remains a rest, a Sabbath, for which we must labour; for the Apostle in that place adds the danger;
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Labor to enter into that rest, sayes he, lest any man fall after the same example of unbelief: Labour to enter into that rest, Says he, lest any man fallen After the same Exampl of unbelief:
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He speaks of the people of God, and yet they might fall; He speaks of the people of God, and yet they might fallen;
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He speaks of such as bad believed, and yet they might fall, after the example of unbelief,
He speaks of such as bad believed, and yet they might fallen, After the Exampl of unbelief,
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as far as they that never believed, if they labored not to the last and set the seal of final perseverance to their former faith.
as Far as they that never believed, if they laboured not to the last and Set the seal of final perseverance to their former faith.
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To conclude all with the force of the Apostles argument, in urging the words of this text,
To conclude all with the force of the Apostles argument, in urging the words of this text,
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since God hath brought salvation nearer to you, then to them that believed;
since God hath brought salvation nearer to you, then to them that believed;
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nearer to you in the Gospel, when you have seen Christ come there to the Jews in the Prophets, where they only read that he should come,
nearer to you in the Gospel, when you have seen christ come there to the jews in the prophets, where they only read that he should come,
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and nearer to you, then where you believed, either seminally & potentially, and imputatively at our baptism,
and nearer to you, then where you believed, either seminally & potentially, and Imputatively At our Baptism,
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or actually, and declaratorily in some parts of your life, by having persisted therein thus far;
or actually, and declaratorily in Some parts of your life, by having persisted therein thus Far;
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and since he is now bringing it nearer to you, then when you believed at best,
and since he is now bringing it nearer to you, then when you believed At best,
cc c-acp pns31 vbz av vvg pn31 jc p-acp pn22, av c-crq pn22 vvd p-acp js,
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because your end grows nearer, now, whilst the evill daies come not, nor the year approach, wherein thou shalt say, I have no pleasure in them;
Because your end grows nearer, now, while the evil days come not, nor the year approach, wherein thou shalt say, I have no pleasure in them;
c-acp po22 n1 vvz av-jc, av, cs dt j-jn n2 vvb xx, ccx dt n1 n1, c-crq pns21 vm2 vvi, pns11 vhb dx n1 p-acp pno32;
(25) sermon (DIV1)
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before the grinders cease, because they are few, and they wax dark, that look out at the windows,
before the grinders cease, Because they Are few, and they wax dark, that look out At the windows,
p-acp dt n2 vvb, c-acp pns32 vbr d, cc pns32 vvb j, cst vvb av p-acp dt n2,
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before thou go to the house of thine age, and the mourners go about in the streets, prepare thy self by casting off thy sins,
before thou go to the house of thine age, and the mourners go about in the streets, prepare thy self by casting off thy Sins,
c-acp pns21 vvb p-acp dt n1 pp-f po21 n1, cc dt n2 vvb a-acp p-acp dt n2, vvb po21 n1 p-acp vvg a-acp po21 n2,
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and all that is gotten by thy sins:
and all that is got by thy Sins:
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for, as the plague is got as soon in linings, as in the outside of a garment, salvation is lost,
for, as the plague is god as soon in linings, as in the outside of a garment, salvation is lost,
c-acp, c-acp dt n1 vbz vvn a-acp av p-acp n2, c-acp p-acp dt n1-an pp-f dt n1, n1 vbz vvn,
(25) sermon (DIV1)
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as far, by retaining ill gotten goods, as by ill getting, forget not thy past sins so far, as not to repent them;
as Far, by retaining ill got goods, as by ill getting, forget not thy past Sins so Far, as not to Repent them;
c-acp av-j, p-acp vvg av-jn vvn n2-j, c-acp p-acp j-jn n-vvg, vvb xx po21 j n2 av av-j, c-acp xx pc-acp vvi pno32;
(25) sermon (DIV1)
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but remember not thy repented sins so far, as to delight in remembring them, or to doubt that God hath not fully forgiven them;
but Remember not thy repented Sins so Far, as to delight in remembering them, or to doubt that God hath not Fully forgiven them;
cc-acp vvb xx po21 vvn n2 av av-j, c-acp pc-acp vvi p-acp vvg pno32, cc pc-acp vvi cst np1 vhz xx av-j vvn pno32;
(25) sermon (DIV1)
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and whether God have brought this salvation near thee, by sickness, or by age, or by general dangers, put off the consideration of the incomodies of that age,
and whither God have brought this salvation near thee, by sickness, or by age, or by general dangers, put off the consideration of the incomodies of that age,
cc cs np1 vhb vvn d n1 av-j pno21, p-acp n1, cc p-acp n1, cc p-acp j n2, vvd a-acp dt n1 pp-f dt n2 pp-f d n1,
(25) sermon (DIV1)
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or that sickness, and that danger, and fill thy self with the consideration of the nearness of thy salvation, which that age,
or that sickness, and that danger, and fill thy self with the consideration of the nearness of thy salvation, which that age,
cc d n1, cc d n1, cc vvb po21 n1 p-acp dt n1 pp-f dt n1 pp-f po21 n1, r-crq d n1,
(25) sermon (DIV1)
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and sickness, and danger, minister to thee:
and sickness, and danger, minister to thee:
cc n1, cc n1, vvb p-acp pno21:
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that so, when the best Instrument, and the best song shall meet together, thy bell shall towl,
that so, when the best Instrument, and the best song shall meet together, thy bell shall towl,
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(25) sermon (DIV1)
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and thy soul shall hear that voice, Ecce salvator, behold thy Saviour cometh, thou maist bear a part,
and thy soul shall hear that voice, Ecce salvator, behold thy Saviour comes, thou Mayest bear a part,
cc po21 n1 vmb vvi d n1, fw-la n1, vvb po21 n1 vvz, pns21 vm2 vvi dt n1,
(25) sermon (DIV1)
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and chearfully make up that musick, with a veni Domine Jesu, Come Lord Jesu, come quickly, come now.
and cheerfully make up that music, with a veni Domine Jesu, Come Lord Jesu, come quickly, come now.
cc av-j vvi a-acp d n1, p-acp dt fw-la fw-la np1, vvb n1 np1, vvb av-j, vvb av.
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7044
A Sermon Preached at St. Dunstans January 15. 1625. The First SERMON after Our Dispersion, by the Sickness. SERMON XXI. Exod. 12.30.
A Sermon Preached At Saint Dunstan January 15. 1625. The First SERMON After Our Dispersion, by the Sickness. SERMON XXI. Exod 12.30.
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(26) sermon (DIV1)
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For there was not a house where there was not one dead. GOd intended life and immortality for man;
For there was not a house where there was not one dead. GOd intended life and immortality for man;
p-acp a-acp vbds xx dt n1 c-crq pc-acp vbds xx crd j. np1 vvd n1 cc n1 p-acp n1;
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and man by sin induc'd death upon himself at first: When man had done so, and that now man was condemned, man must die;
and man by since induced death upon himself At First: When man had done so, and that now man was condemned, man must die;
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yet yet God gave him, though not an absolute pardon, yet a long reprieve;
yet yet God gave him, though not an absolute pardon, yet a long reprieve;
av av np1 vvd pno31, cs xx dt j n1, av dt j n1;
(26) sermon (DIV1)
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though not a new immortality, yet a life of seven and eight hundred years upon earth:
though not a new immortality, yet a life of seven and eight hundred Years upon earth:
cs xx dt j n1, av dt n1 pp-f crd cc crd crd n2 p-acp n1:
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And then, misery, by sin growing upon man, and this long life which was enlarged in his favour being become a burden unto him, God abridged and contracted his seven hundred to seventy,
And then, misery, by since growing upon man, and this long life which was enlarged in his favour being become a burden unto him, God abridged and contracted his seven hundred to seventy,
cc av, n1, p-acp n1 vvg p-acp n1, cc d j n1 r-crq vbds vvn p-acp po31 n1 vbg vvn dt n1 p-acp pno31, np1 vvd cc vvn po31 crd crd p-acp crd,
(26) sermon (DIV1)
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and his eight hundred to eighty years, the years of his life came to be threescore and ten;
and his eight hundred to eighty Years, the Years of his life Come to be threescore and ten;
cc po31 crd crd p-acp crd n2, dt n2 pp-f po31 n1 vvd pc-acp vbi crd cc crd;
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and if misery do suffer him to exceed those, even the exceeding it self is misery.
and if misery do suffer him to exceed those, even the exceeding it self is misery.
cc cs n1 vdb vvi pno31 pc-acp vvi d, av dt vvg pn31 n1 vbz n1.
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Death then is from our selves, it is our own; but the executioner is from God, it is his, he gives life;
Death then is from our selves, it is our own; but the executioner is from God, it is his, he gives life;
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(26) sermon (DIV1)
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no man can quicken his own soul, but any man can forfeit his own soul: And yet when he hath done so, he may not be his own executioner;
no man can quicken his own soul, but any man can forfeit his own soul: And yet when he hath done so, he may not be his own executioner;
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(26) sermon (DIV1)
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for as God giveth life, so he killeth, says Moses there: not as the cause of death, for death is not his creature;
for as God gives life, so he kills, Says Moses there: not as the cause of death, for death is not his creature;
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but because he employs what person he will, and executes by what instrument it pleases him to chuse, age or sickness,
but Because he employs what person he will, and executes by what Instrument it Pleases him to choose, age or sickness,
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(26) sermon (DIV1)
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or justice, or malice, or (in our apprehension) fortune.
or Justice, or malice, or (in our apprehension) fortune.
cc n1, cc n1, cc (p-acp po12 n1) n1.
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In that History from whence we deduce this Text, which was that great execution, the sodain death of all the first-born of Egypt; it is very large,
In that History from whence we deduce this Text, which was that great execution, the sudden death of all the firstborn of Egypt; it is very large,
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and yet we may usefully, and to good purpose enlarge it, if we take into our consideration spiritual death, as well as bodily:
and yet we may usefully, and to good purpose enlarge it, if we take into our consideration spiritual death, as well as bodily:
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for so in our houses from whence we came hither, if we left but a servant,
for so in our houses from whence we Come hither, if we left but a servant,
c-acp av p-acp po12 n2 p-acp c-crq pns12 vvd av, cs pns12 vvd p-acp dt n1,
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but a child in the cradle at home, there is one dead in that house.
but a child in the cradle At home, there is one dead in that house.
cc-acp dt n1 p-acp dt n1 p-acp n1-an, pc-acp vbz pi j p-acp d n1.
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If we have no other house but this which we carry about us, this house of clay, this tabernacle of flesh, this body,
If we have no other house but this which we carry about us, this house of clay, this tabernacle of Flesh, this body,
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yet if we consider the inmate, the sojourner within this house, the state of our corrupt and putrified soul, there is one dead in this house too.
yet if we Consider the inmate, the sojourner within this house, the state of our corrupt and Putrified soul, there is one dead in this house too.
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And though we be met now in the House of God, and our God be the God of Life,
And though we be met now in the House of God, and our God be the God of Life,
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yet even in this house of the God of Life, and the ground enwrapped in the same consecration;
yet even in this house of the God of Life, and the ground enwrapped in the same consecration;
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not only of every such house, but let every mans length in the house be a house;
not only of every such house, but let every men length in the house be a house;
xx av-j pp-f d d n1, cc-acp vvb d ng1 n1 p-acp dt n1 vbb dt n1;
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of every such space this Text will be verified, There is not a house where there is not one dead.
of every such Molle this Text will be verified, There is not a house where there is not one dead.
pp-f d d n1 d n1 vmb vbi vvn, a-acp vbz xx dt n1 c-crq pc-acp vbz xx pi j.
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God is abundant in his mercies to man, and as though he did but learn to give by his giving,
God is abundant in his Mercies to man, and as though he did but Learn to give by his giving,
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as though he did but practise to make himself perfect in his own Art, which Art is bountiful Mercy;
as though he did but practise to make himself perfect in his own Art, which Art is bountiful Mercy;
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(26) sermon (DIV1)
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7069
as though all his former blessings were but in the way of earnest, and not of payment;
as though all his former blessings were but in the Way of earnest, and not of payment;
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as though every benefit that he gave, were a new obligation upon him, and not an acquittance to him;
as though every benefit that he gave, were a new obligation upon him, and not an acquittance to him;
c-acp cs d n1 cst pns31 vvd, vbdr dt j n1 p-acp pno31, cc xx dt n1 p-acp pno31;
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he delights to give where he hath given, as though his former gifts were but his places of memory,
he delights to give where he hath given, as though his former Gifts were but his places of memory,
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(26) sermon (DIV1)
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and marks set upon certain men, to whom he was to give more.
and marks Set upon certain men, to whom he was to give more.
cc n2 vvn p-acp j n2, p-acp ro-crq pns31 vbds pc-acp vvi av-dc.
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7073
It is not so good a plea in our prayers to God, for temporal or for spiritual blessings, to say, Have mercy upon me now,
It is not so good a plea in our Prayers to God, for temporal or for spiritual blessings, to say, Have mercy upon me now,
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(26) sermon (DIV1)
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for I have loved thee heretofore, as to say, Have mercy upon me, for thou hast loved me heretofore. for I have loved thee heretofore, as to say, Have mercy upon me, for thou hast loved me heretofore.
c-acp pns11 vhb vvn pno21 av, a-acp pc-acp vvi, vhb n1 p-acp pno11, c-acp pns21 vh2 vvn pno11 av.
(26) sermon (DIV1)
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7075
We answer a Beggar, I gave you but yesterday; but God therefore gives us to day, because he gave us yesterday:
We answer a Beggar, I gave you but yesterday; but God Therefore gives us to day, Because he gave us yesterday:
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(26) sermon (DIV1)
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7076
and therefore are all his blessings wrap'd up in that word, Panis quotidianus, Give us this day our daily bread: Every day he gives; and early every day;
and Therefore Are all his blessings wrapped up in that word, Panis Quotidian, Give us this day our daily bred: Every day he gives; and early every day;
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7077
his Manna falls before the Sun rises, and his mercies are new every morning.
his Manna falls before the Sun rises, and his Mercies Are new every morning.
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In this consideration of his abounding in all ways of mercy to us, we consider justly how abundant he is in instructing us.
In this consideration of his abounding in all ways of mercy to us, we Consider justly how abundant he is in instructing us.
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7079
He writes his Law once in our hearts, and then he repeats that Law, and declares that Law again in his written Word, in his Scriptures.
He writes his Law once in our hearts, and then he repeats that Law, and declares that Law again in his written Word, in his Scriptures.
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7080
He writes his Law in stone-Tables once;
He writes his Law in stone-Tables once;
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7081
and then those Tables being broken, he repeats that Law, writes that Law again in other Tables.
and then those Tables being broken, he repeats that Law, writes that Law again in other Tables.
cc cs d n2 vbg vvn, pns31 vvz d n1, vvz d n1 av p-acp j-jn n2.
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7082
He gives us his Law in Exodus and Leviticus, and then he gives us a Deuteronomy, a repetition of that Law, another time in another Book.
He gives us his Law in Exodus and Leviticus, and then he gives us a Deuteronomy, a repetition of that Law, Another time in Another Book.
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7083
And as he abounds so in instructing us, in going the same way twice over towards us,
And as he abounds so in instructing us, in going the same Way twice over towards us,
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as he gives us the Law a second time, so he gives us a second way of instructing us;
as he gives us the Law a second time, so he gives us a second Way of instructing us;
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7085
he accompanies, he seconds his Law with examples. In his Legal Books we have Rules; in the Historical, Examples to practise by.
he Accompanies, he seconds his Law with Examples. In his Legal Books we have Rules; in the Historical, Examples to practise by.
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7086
And as he is every way abundant, as he hath added Law to Nature, and added Example to Law,
And as he is every Way abundant, as he hath added Law to Nature, and added Exampl to Law,
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7087
so he hath added Example to Example;
so he hath added Exampl to Exampl;
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7088
and by that Text which we have read to you here, and by that Text which we have left at home, our house and family,
and by that Text which we have read to you Here, and by that Text which we have left At home, our house and family,
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and by that Text which we have brought hither, our selves, and by that Text which we finde here, where we stand,
and by that Text which we have brought hither, our selves, and by that Text which we find Here, where we stand,
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7090
and sit, and kneel upon the bodies of some of our dead friends or neighbors, he gives to us, he repeats to us, a full, a various, a multiform, a manifold Catechism,
and fit, and kneel upon the bodies of Some of our dead Friends or neighbours, he gives to us, he repeats to us, a full, a various, a multiform, a manifold Catechism,
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and Institution, to teach us that it is so absolutely true, that there is not a house in which there is not one dead, as that (taking spiritual death into our consideration) there is not a house in which there is one alive.
and Institution, to teach us that it is so absolutely true, that there is not a house in which there is not one dead, as that (taking spiritual death into our consideration) there is not a house in which there is one alive.
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7092
That therfore we may take in light at all these windows that God opens for us, that we may lay hold upon God by all these handles which he puts out to us, we shall make a brief survey of these four Houses;
That Therefore we may take in Light At all these windows that God Opens for us, that we may lay hold upon God by all these handles which he puts out to us, we shall make a brief survey of these four Houses;
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of that in Egypt, where the Text places it; of that at home, in which we dwell;
of that in Egypt, where the Text places it; of that At home, in which we dwell;
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of this, which is our selves, where we always are, or always should be within;
of this, which is our selves, where we always Are, or always should be within;
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and of this in which we are met, where God is in so many several Temples of his,
and of this in which we Are met, where God is in so many several Temples of his,
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as are above and under ground:
as Are above and under ground:
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So that this Sermon may be a general Funeral Sermon, both for them that are dead in the flesh, and for our selves, that are dead in our sins;
So that this Sermon may be a general Funeral Sermon, both for them that Are dead in the Flesh, and for our selves, that Are dead in our Sins;
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for of all these four houses it is true, and by useful accommodation, applyable to all, There is not a house where there is not one dead.
for of all these four houses it is true, and by useful accommodation, appliable to all, There is not a house where there is not one dead.
p-acp pp-f d d crd n2 pn31 vbz j, cc p-acp j n1, j p-acp d, a-acp vbz xx dt n1 c-crq pc-acp vbz xx pi j.
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First then to survey the first House, the House in Egypt, Pharaoh, by drawing upon himself and his Land this last and heaviest plague of the ten, the universal, the sodain, the midnight destruction of all, all the first born of Egypt, hath made himself a Monument,
First then to survey the First House, the House in Egypt, Pharaoh, by drawing upon himself and his Land this last and Heaviest plague of the ten, the universal, the sudden, the midnight destruction of all, all the First born of Egypt, hath made himself a Monument,
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and a History, and a Pillar everlasting to the end of the world, to the end of all place in the world,
and a History, and a Pillar everlasting to the end of the world, to the end of all place in the world,
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and to the end of all time in the world, by which all men may know, that man,
and to the end of all time in the world, by which all men may know, that man,
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how perverse soever, cannot weary God;
how perverse soever, cannot weary God;
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that man cannot add to his Rebellions so many heavy circumstances, but that God can add as many,
that man cannot add to his Rebellions so many heavy Circumstances, but that God can add as many,
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as heavy degrees to his Judgements. First, God turns their Rivers into blood; Pharaoh sits that proces, and more, many more;
as heavy Degrees to his Judgments. First, God turns their rivers into blood; Pharaoh sits that Process, and more, many more;
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and then in this bloody massacre of all their first-born, God brings blood out of the channels of their Rivers, into their chambers, into all their Chambers;
and then in this bloody massacre of all their firstborn, God brings blood out of the channels of their rivers, into their chambers, into all their Chambers;
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not only to cut off their children from without, and the young men from the streets (as the Prophet speaks) but (as he says also there) Death came in at their windows, and entred into their Palaces.
not only to Cut off their children from without, and the young men from the streets (as the Prophet speaks) but (as he Says also there) Death Come in At their windows, and entered into their Palaces.
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As Christ says of Mary Magdalens devotion, That wheresoever his Gospel should be preached in the world, there should also this which this woman had done, be told for a memorial of her: As christ Says of Marry Magdalene devotion, That wheresoever his Gospel should be preached in the world, there should also this which this woman had done, be told for a memorial of her:
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So we may say of mans obduration, Wheresoever the Book of God shall be read, Pharaoh shall be an example, that God will have his ends, let man be possest with the spirit of contradiction as furiously, with the spirit of rebellion as ragefully as he will.
So we may say of men obduration, Wheresoever the Book of God shall be read, Pharaoh shall be an Exampl, that God will have his ends, let man be possessed with the Spirit of contradiction as furiously, with the Spirit of rebellion as ragefully as he will.
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Fremuerunt Gentes, says David in the beginning of the second Psalm, The Heathen rage, and they break their sleep to contrive mischief. Fremuerunt Gentes, Says David in the beginning of the second Psalm, The Heathen rage, and they break their sleep to contrive mischief.
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And within three verses more we finde, The Lord sits still in heaven, and laughs, and hath them in derision.
And within three Verses more we find, The Lord sits still in heaven, and laughs, and hath them in derision.
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The building of the Tower of Babel did not put God to build another Tower to confront it;
The building of the Tower of Babel did not put God to built Another Tower to confront it;
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God did nothing, and brought all their labours and their councels to nothing.
God did nothing, and brought all their labours and their Counsels to nothing.
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God took no hammer in hand to demolish and cast down Nebuchadnezzars Image, but a stone that was cut out without hands, smote the image, and broke it in pieces. God took no hammer in hand to demolish and cast down Nebuchadnezar's Image, but a stone that was Cut out without hands, smote the image, and broke it in Pieces.
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Si inceperit, if God once set his work on foot, If I begin, I will also make an end, says God to Samuel; if he have not begun, si juraverit, if the Lord have sworn it, it shall be, (those whom the Lord swore should not enter into his Rest, never entred into his Rest.) If he have not sworn, si locutus fuerit, that's security enough, the security that the Prophet Esay gives through all his Prophecy, os Domini, thus and thus it must be, Si inceperit, if God once Set his work on foot, If I begin, I will also make an end, Says God to Samuel; if he have not begun, si juraverit, if the Lord have sworn it, it shall be, (those whom the Lord swore should not enter into his Rest, never entered into his Rest.) If he have not sworn, si Spoken fuerit, that's security enough, the security that the Prophet Isaiah gives through all his Prophecy, os Domini, thus and thus it must be,
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for the mouth of the Lord hath spoken it:
for the Mouth of the Lord hath spoken it:
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if he have not gone so far, si cogitaverit, if he have purposed it, as that word is used in Esay; if he have determined it,
if he have not gone so Far, si cogitaverit, if he have purposed it, as that word is used in Isaiah; if he have determined it,
cs pns31 vhb xx vvn av av-j, fw-la fw-la, cs pns31 vhb vvn pn31, p-acp d n1 vbz vvn p-acp np1; cs pns31 vhb vvn pn31,
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as the word is used in the Chronicles; if he have devised such a course,
as the word is used in the Chronicles; if he have devised such a course,
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as the word is in Jeremy; God will accomplish his work, if he have begun it;
as the word is in Jeremiah; God will accomplish his work, if he have begun it;
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his oath and word, if he have said or sworn it; his purpose and determination, if he have intended it;
his oath and word, if he have said or sworn it; his purpose and determination, if he have intended it;
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nothing shall frustrate or evacuate his purpose, he will atchieve his ends, though there be never a soul that doth not sigh, never a heart that doth not ake, never a vein that doth not bleed, never a house in which there is not one dead.
nothing shall frustrate or evacuate his purpose, he will achieve his ends, though there be never a soul that does not sighs, never a heart that does not ache, never a vein that does not bleed, never a house in which there is not one dead.
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In the building of the material Temple, there was no hammer, nor tool of noise used:
In the building of the material Temple, there was no hammer, nor tool of noise used:
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In the fitting and laying of us, the living stones of the mystical Temple, God would use no hammer, no iron, no occasion of noise, or lamentation;
In the fitting and laying of us, the living stones of the mystical Temple, God would use no hammer, no iron, no occasion of noise, or lamentation;
p-acp dt j-vvg cc vvg pp-f pno12, dt j-vvg n2 pp-f dt j n1, np1 vmd vvi dx n1, dx n1, dx n1 pp-f n1, cc n1;
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but there are dispositions which will not be rectified without the hammer, and are not malleable neither, not fit to be rectified by the hammer, till a hot fire of vehement affliction have mollified them.
but there Are dispositions which will not be rectified without the hammer, and Are not malleable neither, not fit to be rectified by the hammer, till a hight fire of vehement affliction have mollified them.
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Thespesius they say was a man desperately vicious, irrecoverably wicked;Thespesius they say was a man desperately vicious, irrecoverably wicked;
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his friends asked the Oracle whether ever he would mend? The Oracle answered, he would when he was dead;
his Friends asked the Oracle whither ever he would mend? The Oracle answered, he would when he was dead;
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he died of a sodain fall, at least to the eyes, and in the understanding of the world he died;
he died of a sudden fallen, At least to the eyes, and in the understanding of the world he died;
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but he recovered, and came to life again, and then reported such fearful visions which he had seen in the other world, upon the souls of some of his companions,
but he recovered, and Come to life again, and then reported such fearful visions which he had seen in the other world, upon the Souls of Some of his Sodales,
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and of his own father, as that out of the apprehension of those terrors in his extasie, in his second life, he justified the Oracle;
and of his own father, as that out of the apprehension of those terrors in his ecstasy, in his second life, he justified the Oracle;
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and after he had been dead, lived well. Many such stories are in the Legends;
and After he had been dead, lived well. Many such stories Are in the Legends;
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but I take this at the fountain where they take most of theirs, that is, out of Plutarch; for Plutarch and Virgil are two principal Evangelists of the Legendaries.
but I take this At the fountain where they take most of theirs, that is, out of Plutarch; for Plutarch and Virgil Are two principal Evangelists of the Legendaries.
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The Moral of them all is, That God will imprint a knowledge of his Majesty, and a terror of his Judgements, though the heart be Iron:
The Moral of them all is, That God will imprint a knowledge of his Majesty, and a terror of his Judgments, though the heart be Iron:
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He would bring the Egyptians to say with trembling, We are dead men, though they would not be brought to say it, till there was not a house in which there was not one dead. He would bring the egyptians to say with trembling, We Are dead men, though they would not be brought to say it, till there was not a house in which there was not one dead.
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But as in a River that is swelled, though the water do bring down sand and stones,
But as in a River that is swelled, though the water do bring down sand and stones,
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and logs, yet the water is there still;
and logs, yet the water is there still;
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and the purpose of Nature is to vent that water, not to pour down that sand, or those stones:
and the purpose of Nature is to vent that water, not to pour down that sand, or those stones:
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so though God be put to mingle his Judgements with his mercies, yet his mercy is there still,
so though God be put to mingle his Judgments with his Mercies, yet his mercy is there still,
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and his purpose is, ever in those judgments, to manifest his mercy.
and his purpose is, ever in those Judgments, to manifest his mercy.
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Where the Channel is stopped by those Sands, and Stones, and Logs, the Water will finde another Channel;
Where the Channel is stopped by those Sands, and Stones, and Logs, the Water will find Another Channel;
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where the heart is hardned by Gods corrections, and thereby made incapable of his mercy, (as in some dispositions,
where the heart is hardened by God's corrections, and thereby made incapable of his mercy, (as in Some dispositions,
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even Gods corrections do work such obstructions and obdurations, as in Pharaohs case it was) yet the water will find a Channel, the mercy of God will flow out,
even God's corrections do work such obstructions and obdurations, as in Pharaohs case it was) yet the water will find a Channel, the mercy of God will flow out,
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and shew it self to others, though not to him;
and show it self to Others, though not to him;
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his mercy will take effect somewhere, as (in Pharaohs case) it did upon the Children of Israel. And yet God would not shew mercy to them,
his mercy will take Effect somewhere, as (in Pharaohs case) it did upon the Children of Israel. And yet God would not show mercy to them,
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but so, as that at the same time they also might see his judgments, and thereby be brought to say, God hath a Treasury of both, Mercy and Justice; and God might have changed the persons,
but so, as that At the same time they also might see his Judgments, and thereby be brought to say, God hath a Treasury of both, Mercy and justice; and God might have changed the Persons,
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and made the Egyptians the objects of his Mercies, and us of his Justice.
and made the egyptians the objects of his mercies, and us of his justice.
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The first act of Gods mercy towards me, when I see him execute a judgment upon another, is to confess, that that judgment belonged to me,
The First act of God's mercy towards me, when I see him execute a judgement upon Another, is to confess, that that judgement belonged to me,
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and thereby to come to a holy fear, being under the same condemnation; as the one Thief said to the other, upon their several crosses;
and thereby to come to a holy Fear, being under the same condemnation; as the one Thief said to the other, upon their several Crosses;
cc av pc-acp vvi p-acp dt j n1, vbg p-acp dt d n1; c-acp dt crd n1 vvd p-acp dt n-jn, p-acp po32 j n2;
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Fearest not thou, being under the same condemnation? At this time God delivered his Children out of Egypt; then was fulness of mercy: but God let them see his power and his powerful indignation upon others, for their instruction. God brought them out;Fearest not thou, being under the same condemnation? At this time God Delivered his Children out of Egypt; then was fullness of mercy: but God let them see his power and his powerful Indignation upon Others, for their instruction. God brought them out;
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there was fulness of mercy towards them: but he brought them out in the night.
there was fullness of mercy towards them: but he brought them out in the night.
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God would mingle some shadow, some signification of his judgments in his mercies, of adversity in prosperity, of night in day, of death in life.
God would mingle Some shadow, Some signification of his Judgments in his Mercies, of adversity in Prosperity, of night in day, of death in life.
np1 vmd vvi d n1, d n1 pp-f po31 n2 p-acp po31 n2, pp-f n1 p-acp n1, pp-f n1 p-acp n1, pp-f n1 p-acp n1.
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The persecuting Angel entred into none of their houses, God let them live;
The persecuting Angel entered into none of their houses, God let them live;
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but God, though he let them live, would not let them be ignorant, that he could have thrown death in at their windows too:
but God, though he let them live, would not let them be ignorant, that he could have thrown death in At their windows too:
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For they came not into a house where there was not one dead. For they Come not into a house where there was not one dead.
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We stay no longer upon this first survey of the first house, That in Egypt: The next is, our own house, our habitation, our family.
We stay no longer upon this First survey of the First house, That in Egypt: The next is, our own house, our habitation, our family.
pns12 vvb av-dx av-jc p-acp d ord n1 pp-f dt ord n1, cst p-acp np1: dt ord vbz, po12 d n1, po12 n1, po12 n1.
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We have in the use of our Church, a short, and a larger Catechism; both instruct the same things, the same Religion,
We have in the use of our Church, a short, and a larger Catechism; both instruct the same things, the same Religion,
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but some capacities require the one, and some the other.
but Some capacities require the one, and Some the other.
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God would catechise us in the knowledge of our mortality; since we have devested our immortality, he would have us understand our mortality; since we have induced death upon our selves, God would raise such a benefit to us, out of death, as that by the continual meditation thereof, death might the less terrifie us, and the less damnifie us.
God would catechise us in the knowledge of our mortality; since we have devested our immortality, he would have us understand our mortality; since we have induced death upon our selves, God would raise such a benefit to us, out of death, as that by the continual meditation thereof, death might the less terrify us, and the less damnify us.
np1 vmd vvi pno12 p-acp dt n1 pp-f po12 n1; c-acp pns12 vhb vvn po12 n1, pns31 vmd vhi pno12 vvi po12 n1; c-acp pns12 vhb vvn n1 p-acp po12 n2, np1 vmd vvi d dt n1 p-acp pno12, av pp-f n1, p-acp cst p-acp dt j n1 av, n1 vmd dt av-dc vvi pno12, cc dt av-dc vvi pno12.
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First, His Law alone does that office, even his Common Law, Morte morieris, and stipendium peccati Mors est: All have sinned, and all must die.
First, His Law alone does that office, even his Common Law, Morte Morieris, and stipendium peccati Mors est: All have sinned, and all must die.
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And so his Statute Law too, Statutum est, It is enacted, it is appointed to man once to die:
And so his Statute Law too, Statutum est, It is enacted, it is appointed to man once to die:
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And then as a Comment upon that Law, he presents to us, either his great Catechisms, Sennacheribs Catechism, in which we see almost Two hundred thousand Soldiers, (more by many then both sides arm and pay, in these noiseful Wars of our Neighbors) slain in one night;
And then as a Comment upon that Law, he presents to us, either his great Catechisms, Sennacheribs Catechism, in which we see almost Two hundred thousand Soldiers, (more by many then both sides arm and pay, in these noiseful Wars of our Neighbours) slave in one night;
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or Jeroboams Catechism, where Twelve hundred thousand being presented in the field, (more by many, or Jeroboams Catechism, where Twelve hundred thousand being presented in the field, (more by many,
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then all the Kings of Christendom arm and pay) Five hundred thousand men, chosen men,
then all the Kings of Christendom arm and pay) Five hundred thousand men, chosen men,
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and men of mighty valor, (as the Text qualifies them) were slain upon one side in one day;
and men of mighty valour, (as the Text Qualifies them) were slave upon one side in one day;
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or Davids Catechism, where Threescore and ten thousand were devoured of the Pestilence, we know not in how few hours;
or Davids Catechism, where Threescore and ten thousand were devoured of the Pestilence, we know not in how few hours;
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or this Egyptian Catechism, of which we can make no conjecture, because we know no number of their houses;
or this Egyptian Catechism, of which we can make no conjecture, Because we know no number of their houses;
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and there was not a house, in which there was not one dead; and there was not a house, in which there was not one dead;
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or God presents us his Catechism in the Primitive Church, where every day may be written in Red Ink, every day the Church celebrated Five hundred, in some Copies Five thousand Martyrs every day, that had writ down their names in their own blood,
or God presents us his Catechism in the Primitive Church, where every day may be written in Read Ink, every day the Church celebrated Five hundred, in Some Copies Five thousand Martyrs every day, that had writ down their names in their own blood,
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for the Gospel of Christ Jesus; or God presents us his Catechism in the later Roman Church;
for the Gospel of christ jesus; or God presents us his Catechism in the later Roman Church;
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where, upon our attempt of the Reformation, they boast to have slain in one day Seventy Millions, in another Two hundred Millions of them that attempted and assisted the Reformation; or else Gods presents his lesser Catechisms, the several Funerals of our particular Friends in the Congregation;
where, upon our attempt of the Reformation, they boast to have slave in one day Seventy Millions, in Another Two hundred Millions of them that attempted and assisted the Reformation; or Else God's presents his lesser Catechisms, the several Funerals of our particular Friends in the Congregation;
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or he abridges this Catechism of the Congregation to a less volume then that, to the consideration of every particular peece of our own Family at home:
or he abridges this Catechism of the Congregation to a less volume then that, to the consideration of every particular piece of our own Family At home:
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For so, there is not a house, in which there is not one dead. For so, there is not a house, in which there is not one dead.
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Have you not left a dead son at home, whom you should have chastned, whilest there was hope, Have you not left a dead son At home, whom you should have chastened, whilst there was hope,
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and have not? Whom you should have beaten with the rod, to deliver his soul from Hell,
and have not? Whom you should have beaten with the rod, to deliver his soul from Hell,
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and have not? Whom you should have made an Abel, a Keeper of Sheep; or a Cain, a Tiller of the Ground;
and have not? Whom you should have made an Abel, a Keeper of Sheep; or a Cain, a Tiller of the Ground;
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that is, bestowed him, bound him, to some Occupation, or Profession, or Calling, and have not? You may believe God without an oath;
that is, bestowed him, bound him, to Some Occupation, or Profession, or Calling, and have not? You may believe God without an oath;
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but God hath sworn, That because Eli restrained not the insolencies of his sons, no sacrifice should purge his house for ever. but God hath sworn, That Because Eli restrained not the insolences of his Sons, no sacrifice should purge his house for ever.
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And scarce shall you finde in the whole Book of God, any so vehement an intermination, any judgment so vehemently imprinted,
And scarce shall you find in the Whole Book of God, any so vehement an intermination, any judgement so vehemently imprinted,
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as that upon Eli, for not restraining the insolencies of his sons:
as that upon Eli, for not restraining the insolences of his Sons:
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For in that case God says, I will do a thing in Israel, at which, both the ears of every one that heareth it shall tingle:
For in that case God Says, I will do a thing in Israel, At which, both the ears of every one that hears it shall tingle:
p-acp p-acp d n1 np1 vvz, pns11 vmb vdi dt n1 p-acp np1, p-acp r-crq, d dt n2 pp-f d crd cst vvz pn31 vmb vvi:
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That is, he would inflict a sudden death upon the Father, for his indulgence to his sons.
That is, he would inflict a sudden death upon the Father, for his indulgence to his Sons.
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Have ye not left such a dead son, dead in contumacy, and in disobedience, at home? Have you not left a dead daughter at home? A daughter whom you should have kept at home, and have not;
Have you not left such a dead son, dead in contumacy, and in disobedience, At home? Have you not left a dead daughter At home? A daughter whom you should have kept At home, and have not;
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but suffered, with Dinah, to go out to see the daughters of the land, and so expose her self to dangerous tentations,
but suffered, with Dinah, to go out to see the daughters of the land, and so expose her self to dangerous tentations,
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as Dinah did? Have ye not left a dead servant at home, whom ye have made so perfect in deceiving of others,
as Dinah did? Have you not left a dead servant At home, whom you have made so perfect in deceiving of Others,
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as that now he is able to take out a new lesson of himself, and deceive you? Have you left no dead Inmates, dead Sojourners, dead Lodgers at home? Of whom,
as that now he is able to take out a new Lesson of himself, and deceive you? Have you left no dead Inmates, dead Sojourners, dead Lodgers At home? Of whom,
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so they advance your profit, you take no care how vicious in themselves they be, or how dangerous to the State.
so they advance your profit, you take no care how vicious in themselves they be, or how dangerous to the State.
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Gather men, and women, and children, and strangers within thy gate, says God, that they may all learn the Law of the Lord. Gather men, and women, and children, and Strangers within thy gate, Says God, that they may all Learn the Law of the Lord.
vvb n2, cc n2, cc n2, cc n2 p-acp po21 n1, vvz np1, cst pns32 vmb d vvi dt n1 pp-f dt n1.
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If thy care spread not over all thy family, whosoever is dead in thy family by thy negligence, thou shalt answer the King that Subject, that is, the King of Heaven that Soul.
If thy care spread not over all thy family, whosoever is dead in thy family by thy negligence, thou shalt answer the King that Subject, that is, the King of Heaven that Soul.
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We have (as we proposed to do) surveyed this House in Egypt, where the Text lays it,
We have (as we proposed to do) surveyed this House in Egypt, where the Text lays it,
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and the House at home where we dwell;
and the House At home where we dwell;
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there is a third House, which we are, this House of Clay, and of Mud-walls, our selves, these bodies.
there is a third House, which we Are, this House of Clay, and of Mudwalls, our selves, these bodies.
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And is there none dead there? not within us? The House it self is ready to fall as soon as it is set up:
And is there none dead there? not within us? The House it self is ready to fallen as soon as it is Set up:
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The next thing that we are to practise after we are born, is to die. The Timber of this House is but our Bones;
The next thing that we Are to practise After we Are born, is to die. The Timber of this House is but our Bones;
dt ord n1 cst pns12 vbr pc-acp vvi c-acp pns12 vbr vvn, vbz pc-acp vvi. dt n1 pp-f d n1 vbz p-acp po12 n2;
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and, My bones are waxen old, says David; and perchance not with age, but as Job says, His bones are full of the sins of his youth. The lome-walls of this House are but this flesh;
and, My bones Are waxed old, Says David; and perchance not with age, but as Job Says, His bones Are full of the Sins of his youth. The lome-walls of this House Are but this Flesh;
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and Our strength is not the strength of stones, neither is our flesh brass; and therefore, Cursed is the man that trusteth in man, and maketh flesh his arm.
and Our strength is not the strength of stones, neither is our Flesh brass; and Therefore, Cursed is the man that Trusteth in man, and makes Flesh his arm.
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The windows of this House are but our eyes; The windows of this House Are but our eyes;
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and, the light of mine eyes is gone from me, says David; and we know not how, nor how soon.
and, the Light of mine eyes is gone from me, Says David; and we know not how, nor how soon.
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The foundation is but our feet; The Foundation is but our feet;
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and, besides that Our feet stumble at noon, (as the Prophet complains) David found them so cold,
and, beside that Our feet Stumble At noon, (as the Prophet complains) David found them so cold,
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as that no art nor diligence could warm them. And the roof and covering of this House, is but this thatch of hair;
as that no art nor diligence could warm them. And the roof and covering of this House, is but this thatch of hair;
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and it is denounc'd by more then one of the Prophets, That upon all heads shall fall baldness:
and it is denounced by more then one of the prophets, That upon all Heads shall fallen baldness:
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The House it self is always ready to fall;
The House it self is always ready to fallen;
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but is there not also always some dead in this House, in our selves? Is not our first-born dead? Our first-born (says St. Augustin ) are the offspring of our beloved sin;
but is there not also always Some dead in this House, in our selves? Is not our firstborn dead? Our firstborn (Says Saint Augustin) Are the offspring of our Beloved since;
cc-acp vbz pc-acp xx av av d j p-acp d n1, p-acp po12 n2? vbz xx po12 j j? po12 j (vvz n1 np1) vbr dt n1 pp-f po12 j-vvn n1;
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for we have some Concubine-sins, and some one sin that we are married to:
for we have Some Concubine-sins, and Some one since that we Are married to:
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Whatsoever we have begot upon that wife, whatsoever we have got by that sin, that's our first-born, and that's dead:
Whatsoever we have begotten upon that wife, whatsoever we have god by that since, that's our firstborn, and that's dead:
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How much the better soever we make account to live by it, it is dead.
How much the better soever we make account to live by it, it is dead.
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For, as it was the mischievous invention of a Persecutor in the Primitive Church, to tie living men to dead bodies, and let them die so;
For, as it was the mischievous invention of a Persecutor in the Primitive Church, to tie living men to dead bodies, and let them die so;
p-acp, c-acp pn31 vbds dt j n1 pp-f dt n1 p-acp dt j n1, pc-acp vvi vvg n2 p-acp j n2, cc vvb pno32 vvi av;
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so men that tie the rest of their Estate to goods ill gotten, do but invent a way to ruine and destroy all.
so men that tie the rest of their Estate to goods ill got, do but invent a Way to ruin and destroy all.
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But that which is truly every mans first-born-childe, is his zeal to the Religion and Service of God:
But that which is truly every men first-born-childe, is his zeal to the Religion and Service of God:
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As soon as we know that there is a Soul, that Soul knows that there is a God,
As soon as we know that there is a Soul, that Soul knows that there is a God,
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and a Worship belonging to that God; and this Worship is Religion.
and a Worship belonging to that God; and this Worship is Religion.
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And is not this first-born childe dead in many of us? In him that is not stirr'd, not mov'd, not affected for his Religion, his pulse is gone, and that's an ill sign.
And is not this firstborn child dead in many of us? In him that is not stirred, not moved, not affected for his Religion, his pulse is gone, and that's an ill Signen.
cc vbz xx d j n1 j p-acp d pp-f pno12? p-acp pno31 cst vbz xx vvn, xx vvn, xx vvn p-acp po31 n1, po31 n1 vbz vvn, cc d|vbz dt j-jn n1.
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In him that dares not speak for it, not counsel, not preach for it, his Religion lies speechless; and that's an ill sign.
In him that dares not speak for it, not counsel, not preach for it, his Religion lies speechless; and that's an ill Signen.
p-acp pno31 cst vvz xx vvi p-acp pn31, xx n1, xx vvi p-acp pn31, po31 n1 vvz j; cc d|vbz dt j-jn n1.
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In him that feeds not Religion, that gives nothing to the maintenance thereof, his Religion is in a consumption.
In him that feeds not Religion, that gives nothing to the maintenance thereof, his Religion is in a consumption.
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In a word, if his zeal be quenched, his first-born is dead.
In a word, if his zeal be quenched, his firstborn is dead.
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And so for these three Houses, That in Egypt, that at home, that in our selves, There is not a house in which there is not one dead.
And so for these three Houses, That in Egypt, that At home, that in our selves, There is not a house in which there is not one dead.
cc av p-acp d crd n2, cst p-acp np1, cst p-acp n1-an, cst p-acp po12 n2, pc-acp vbz xx dt n1 p-acp r-crq a-acp vbz xx pi j.
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The fourth House falling under this survey, is this House in which we are met now, the house of God; The fourth House falling under this survey, is this House in which we Are met now, the house of God;
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the Church and the ground wrapped up in the same consecration:
the Church and the ground wrapped up in the same consecration:
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and in this house you have seen, and seen in a lamentable abundance, and seen with sad eyes, that for many moneths there hath scarce been one day in which there hath not been one dead.
and in this house you have seen, and seen in a lamentable abundance, and seen with sad eyes, that for many months there hath scarce been one day in which there hath not been one dead.
cc p-acp d n1 pn22 vhb vvn, cc vvn p-acp dt j n1, cc vvn p-acp j n2, cst p-acp d n2 a-acp vhz j vbn crd n1 p-acp r-crq a-acp vhz xx vbn pi j.
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How should there be but multiplicity of deaths? why should it be, or be looked to be,
How should there be but Multiplicity of death's? why should it be, or be looked to be,
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or thought to be otherwise? The Master of the house, Christ Jesus, is dead before;
or Thought to be otherwise? The Master of the house, christ jesus, is dead before;
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and now it is not so much a part of our punishment, for the first Adam, as an imitation of the second Adam, to die;
and now it is not so much a part of our punishment, for the First Adam, as an imitation of the second Adam, to die;
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death is not so much a part of our debt to Nature, or Sin, or Satan,
death is not so much a part of our debt to Nature, or since, or Satan,
n1 vbz xx av av-d dt n1 pp-f po12 n1 p-acp n1, cc n1, cc np1,
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as a part of our conformity to him who died for us.
as a part of our conformity to him who died for us.
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If death were in the nature of it meerly evil to us, Christ would have redeemed us,
If death were in the nature of it merely evil to us, christ would have redeemed us,
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even from this death, by his death.
even from this death, by his death.
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But as the death of Christ Jesus is the Physick of mankinde, so this natural death of the body is the application of that Physick to every particular man, who only by death can be made capable of that glory which his death hath purchased for us.
But as the death of christ jesus is the Physic of mankind, so this natural death of the body is the application of that Physic to every particular man, who only by death can be made capable of that glory which his death hath purchased for us.
cc-acp c-acp dt n1 pp-f np1 np1 vbz dt n1 pp-f n1, av d j n1 pp-f dt n1 vbz dt n1 pp-f d n1 p-acp d j n1, r-crq av-j p-acp n1 vmb vbi vvn j pp-f d n1 r-crq po31 n1 vhz vvn p-acp pno12.
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This Physick, all they whom God hath taken to him, have taken, and (by his grace) received life by it. Their first-born is dead;
This Physic, all they whom God hath taken to him, have taken, and (by his grace) received life by it. Their firstborn is dead;
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the body was made before the soul, and that body is dead. Rachel wept for her children, and would not be comforted, because they were not.
the body was made before the soul, and that body is dead. Rachel wept for her children, and would not be comforted, Because they were not.
dt n1 vbds vvn p-acp dt n1, cc d n1 vbz j. np1 vvd p-acp po31 n2, cc vmd xx vbi vvn, c-acp pns32 vbdr xx.
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If these children, and parents, and friends, and neighbours of ours were not, if they were resolved into an absolute annihilation, we could not be comforted in their behalf;
If these children, and Parents, and Friends, and neighbours of ours were not, if they were resolved into an absolute annihilation, we could not be comforted in their behalf;
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but Christ, who says, he is the Life, lest we should think that to belong only to this life, says also that he is the Resurrection. We were contracted to Christ in our Election, married to him in our Baptism, in the Grave we are bedded with him,
but christ, who Says, he is the Life, lest we should think that to belong only to this life, Says also that he is the Resurrection. We were contracted to christ in our Election, married to him in our Baptism, in the Grave we Are bedded with him,
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and in the Resurrection estated and put into possession of his Kingdom:
and in the Resurrection estated and put into possession of his Kingdom:
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And therefore, because these words do not only affect us with that sad consideration, That there is none of these houses in whieh there is not one dead;
And Therefore, Because these words do not only affect us with that sad consideration, That there is none of these houses in whieh there is not one dead;
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but minister withall that consolation, That there is none so dad, but may have a Resurrection, We shall pass another short survey over all these Houses.
but minister withal that consolation, That there is none so dad, but may have a Resurrection, We shall pass Another short survey over all these Houses.
p-acp n1 av d n1, cst pc-acp vbz pix av n1, cc-acp vmb vhi dt n1, pns12 vmb vvi j-jn j n1 p-acp d d n2.
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Thus far we have survey'd these four Houses, Egypt, our families, our selves, and the Church,
Thus Far we have surveyed these four Houses, Egypt, our families, our selves, and the Church,
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as so many places of Infection, so many temporal or spiritual Pesthouses, into which our sins had heaped powder,
as so many places of Infection, so many temporal or spiritual Pesthouses, into which our Sins had heaped powder,
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and Gods indignation had cast a match to kindle it.
and God's Indignation had cast a match to kindle it.
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But now the very phrase of the Text, which is, That in every house there was one dead, There was, invites us to a more particular consideration of Gods mercy, in that, howsoever it were, it is not so now;
But now the very phrase of the Text, which is, That in every house there was one dead, There was, invites us to a more particular consideration of God's mercy, in that, howsoever it were, it is not so now;
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in which we shall look how far this beam of mercy shines out in every of these houses, that it is not so now, There is not one dead in every house now;
in which we shall look how Far this beam of mercy shines out in every of these houses, that it is not so now, There is not one dead in every house now;
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but the Infection, (Temporal and Spiritual Infection) is so far ceased, as that not only those that are alive, do not die, as before;
but the Infection, (Temporal and Spiritual Infection) is so Far ceased, as that not only those that Are alive, do not die, as before;
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but those whom we called dead, are not dead;
but those whom we called dead, Are not dead;
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they are alive in their spirits, in Abrahams bosome; and they are alive in their very bodies, in their contract and inherence in Christ Jesus in an infallible assurance of a joyful Resurrection.
they Are alive in their spirits, in Abrahams bosom; and they Are alive in their very bodies, in their contract and inherence in christ jesus in an infallible assurance of a joyful Resurrection.
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Now in the survey of the first sort of houses, of Egypt, herein we are interrupted.
Now in the survey of the First sort of houses, of Egypt, herein we Are interrupted.
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Here they were dead, and are dead still: We see clearly enough Gods indignation upon them;
Here they were dead, and Are dead still: We see clearly enough God's Indignation upon them;
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but we see neither of those beams of mercy, either that there die no more, or that we have the comfort of a joyful Resurrection in them who are dead:
but we see neither of those beams of mercy, either that there die no more, or that we have the Comfort of a joyful Resurrection in them who Are dead:
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For this fearful calamity of the death of their first-born wrought no more upon them,
For this fearful calamity of the death of their firstborn wrought no more upon them,
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but to bring them to that exclamation, that vociferation, that voice of despairful murmuring, Omnes Moriemur, We are all dead men:
but to bring them to that exclamation, that vociferation, that voice of despairful murmuring, Omnes Moriemur, We Are all dead men:
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And they were mischievous Prophets upon themselves; And they were mischievous prophets upon themselves;
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for, proceeding in that sin which induc'd that calamity and the rest upon them, they pursued the children of Israel through the Red-sea, and perished in it;
for, proceeding in that since which induced that calamity and the rest upon them, they pursued the children of Israel through the Red sea, and perished in it;
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and then they came not to die one in a house, but as it is expressed in the Story,
and then they Come not to die one in a house, but as it is expressed in the Story,
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and repeated in the Psalms, There remained not so much as one of them alive;
and repeated in the Psalms, There remained not so much as one of them alive;
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so that in their case there is no comfort in the first beam of mercy, that this phrase, They were dead, or They did die, should intimate, That now they did not die,
so that in their case there is no Comfort in the First beam of mercy, that this phrase, They were dead, or They did die, should intimate, That now they did not die,
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now Gods correction had so wrought upon them, as that God withdrew that correction from them,
now God's correction had so wrought upon them, as that God withdrew that correction from them,
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for it pursued them, and accompanied them to their final and total destruction.
for it pursued them, and accompanied them to their final and total destruction.
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And then for the other beam of mercy, of transferring them which seemed dead in the eyes of the world, to a better life, by that hand of death, to present happiness in their souls,
And then for the other beam of mercy, of transferring them which seemed dead in the eyes of the world, to a better life, by that hand of death, to present happiness in their Souls,
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and to an assured resurrection to joy and glory in their bodies, in the communion of Gods Saints, Moses hath given us little hope in their behalf;
and to an assured resurrection to joy and glory in their bodies, in the communion of God's Saints, Moses hath given us little hope in their behalf;
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for thus he encourageth his Countreymen in that place, The Egyptians whom you have seen this day, you shall see no more for ever:
for thus he Encourageth his Countrymen in that place, The egyptians whom you have seen this day, you shall see no more for ever:
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No more in this world, no more in the world to come.
No more in this world, no more in the world to come.
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Beloved, as God empayl'd a Goshen in Egypt, a place for the righteous amongst the wicked;
beloved, as God impaled a Goshen in Egypt, a place for the righteous among the wicked;
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so there is an Egypt in every Goshen, neasts of Snakes in the fairest Gardens,
so there is an Egypt in every Goshen, nests of Snakes in the Fairest Gardens,
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and even in this City (which in the sense of the Gospel, we may call, The Holy City; as Christ called Jerusalem, though she had multiplied transgressions, The Holy City, because she had not cast away his Law, though she had disobeyed it:
and even in this city (which in the sense of the Gospel, we may call, The Holy city; as christ called Jerusalem, though she had multiplied transgressions, The Holy city, Because she had not cast away his Law, though she had disobeyed it:
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So howsoever your sins have provoked God, yet as you retain a zealous profession of the truth of his Religion, I may in his name,
So howsoever your Sins have provoked God, yet as you retain a zealous profession of the truth of his Religion, I may in his name,
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and do in the bowels of his mercy, call you, The Holy City ) even in this City, no doubt but the hand of God fell upon thousands in this deadly infection, who were no more affected with it,
and do in the bowels of his mercy, call you, The Holy city) even in this city, no doubt but the hand of God fell upon thousands in this deadly infection, who were no more affected with it,
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then those Egyptians, to cry out, Omnes Moriemur, We can but die, and we must die:
then those egyptians, to cry out, Omnes Moriemur, We can but die, and we must die:
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And, Edamus, & bibamus, cras moriemur, Let us eat and drink, and take our pleasure, and make our profits, for to morrow we shall die, and so were cut off by the hand of God, some even in their robberies, in half-empty houses;
And, Edamus, & bibamus, cras moriemur, Let us eat and drink, and take our pleasure, and make our profits, for to morrow we shall die, and so were Cut off by the hand of God, Some even in their robberies, in half-empty houses;
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and in their drunkenness in voluptuous and riotous houses; and in their lusts and wantonness in licentious houses;
and in their Drunkenness in voluptuous and riotous houses; and in their Lustiest and wantonness in licentious houses;
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and so took in infection and death, like Judas 's sop, death dipt and soaked in sin.
and so took in infection and death, like Judas is sop, death dipped and soaked in since.
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Men whose lust carried them into the jaws of infection in lewd houses, and seeking one sore perished with another;
Men whose lust carried them into the Jaws of infection in lewd houses, and seeking one soar perished with Another;
np1 rg-crq n1 vvd pno32 p-acp dt n2 pp-f n1 p-acp j n2, cc vvg pi av-j vvn p-acp j-jn;
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men whose rapine and covetousness broke into houses, and seeking the Wardrobes of others, found their own winding-sheet, in the infection of that house where they stole their own death;
men whose rapine and covetousness broke into houses, and seeking the Wardrobes of Others, found their own winding-sheet, in the infection of that house where they stole their own death;
n2 rg-crq n1 cc n1 vvn p-acp n2, cc vvg dt n2 pp-f n2-jn, vvd po32 d n1, p-acp dt n1 pp-f d n1 c-crq pns32 vvd po32 d n1;
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men who sought no other way to divert sadness, but strong drink in riotous houses,
men who sought no other Way to divert sadness, but strong drink in riotous houses,
n2 r-crq vvd dx j-jn n1 pc-acp vvi n1, cc-acp j n1 p-acp j n2,
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and there drank up Davids cup of Malediction, the cup of Condemned men, of death, in the infection of that place.
and there drank up Davids cup of Malediction, the cup of Condemned men, of death, in the infection of that place.
cc a-acp vvd a-acp npg1 n1 pp-f n1, dt n1 pp-f j-vvn n2, pp-f n1, p-acp dt n1 pp-f d n1.
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For these men that died in their sins, that sinned in their dying, that sought and hunted after death so sinfully, we have little comfort of such men, in the phrase of this Text, They were dead; for they are dead still:
For these men that died in their Sins, that sinned in their dying, that sought and hunted After death so sinfully, we have little Comfort of such men, in the phrase of this Text, They were dead; for they Are dead still:
p-acp d n2 cst vvd p-acp po32 n2, cst vvd p-acp po32 j-vvg, cst vvd cc vvn p-acp n1 av av-j, pns12 vhb j n1 pp-f d n2, p-acp dt n1 pp-f d n1, pns32 vbdr j; p-acp pns32 vbr j av:
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As Moses said of the Egyptians, I am afraid we may say of these men, We shall see them no more for ever.
As Moses said of the egyptians, I am afraid we may say of these men, We shall see them no more for ever.
c-acp np1 vvd pp-f dt njp2, pns11 vbm j pns12 vmb vvi pp-f d n2, pns12 vmb vvi pno32 av-dx dc p-acp av.
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But God will give us the comfort of this phrase in the next House; This next House is Domus nostra, our Dwelling-House, our Habitation, our Family;
But God will give us the Comfort of this phrase in the next House; This next House is Domus nostra, our Dwelling-House, our Habitation, our Family;
p-acp np1 vmb vvi pno12 dt n1 pp-f d n1 p-acp dt ord n1; d ord n1 vbz fw-la fw-la, po12 n1, po12 n1, po12 n1;
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and there, They were dead; they were, but by Gods goodness they are not. If this savor of death have been the savor of life unto us;
and there, They were dead; they were, but by God's Goodness they Are not. If this savour of death have been the savour of life unto us;
cc a-acp, pns32 vbdr j; pns32 vbdr, cc-acp p-acp ng1 n1 pns32 vbr xx. cs d n1 pp-f n1 vhb vbn dt n1 pp-f n1 p-acp pno12;
(26) sermon (DIV1)
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if this heavy weight of Gods hand upon us have awakened us to a narrower survey,
if this heavy weight of God's hand upon us have awakened us to a narrower survey,
cs d j n1 pp-f npg1 n1 p-acp pno12 vhb vvn pno12 p-acp dt jc n1,
(26) sermon (DIV1)
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and a better discharge of our duties towards all the parts of our Families, we may say, to our comforts and his glory, There was a son dead in disobedience and murmuring;
and a better discharge of our duties towards all the parts of our Families, we may say, to our comforts and his glory, There was a son dead in disobedience and murmuring;
cc dt jc n1 pp-f po12 n2 p-acp d dt n2 pp-f po12 n2, pns12 vmb vvi, p-acp po12 n2 cc po31 n1, pc-acp vbds dt n1 j p-acp n1 cc j-vvg;
(26) sermon (DIV1)
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there was a daughter dead in a dangerous easiness of conversation; there was a servant dead in the practice of deceit and falsifying;
there was a daughter dead in a dangerous easiness of Conversation; there was a servant dead in the practice of deceit and falsifying;
pc-acp vbds dt n1 j p-acp dt j n1 pp-f n1; pc-acp vbds dt n1 j p-acp dt n1 pp-f n1 cc vvg;
(26) sermon (DIV1)
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there was, but the Lord hath breath'd a new life into us, the Lord hath made even his tempest a refreshing,there was, but the Lord hath breathed a new life into us, the Lord hath made even his tempest a refreshing,
a-acp vbds, p-acp dt n1 vhz vvn dt j n1 p-acp pno12, dt n1 vhz vvn av po31 n1 dt j-vvg,
(26) sermon (DIV1)
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and putrefaction a perfume unto us. The same measure of wind that blows out a candle, kindles a fire;
and putrefaction a perfume unto us. The same measure of wind that blows out a candle, kindles a fire;
cc n1 dt n1 p-acp pno12. dt d n1 pp-f n1 cst vvz av dt n1, vvz dt n1;
(26) sermon (DIV1)
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this correction that hath hardned some, hath entendred and mollified us;
this correction that hath hardened Some, hath entendred and mollified us;
d n1 cst vhz vvn d, vhz j cc vvn pno12;
(26) sermon (DIV1)
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and howsoever there were dead sons, and dead daughters, and dead servants, this holy sense of Gods Judgements shall not only preserve for the future, that we shall admit no more such dead limbs into our Family,
and howsoever there were dead Sons, and dead daughters, and dead Servants, this holy sense of God's Judgments shall not only preserve for the future, that we shall admit no more such dead limbs into our Family,
cc c-acp a-acp vbdr j n2, cc j n2, cc j n2, d j n1 pp-f npg1 n2 vmb xx av-j vvi p-acp dt j-jn, cst pns12 vmb vvi av-dx av-dc d j n2 p-acp po12 n1,
(26) sermon (DIV1)
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but even give to them who were (in these kindes) formerly dead, a new life, a blessed resurrection from all their sinful habits, by the power of his grace,
but even give to them who were (in these Kinds) formerly dead, a new life, a blessed resurrection from all their sinful habits, by the power of his grace,
cc-acp av vvb p-acp pno32 r-crq vbdr (p-acp d n2) av-j j, dt j n1, dt j-vvn n1 p-acp d po32 j n2, p-acp dt n1 pp-f po31 n1,
(26) sermon (DIV1)
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though reached to them with a bloody hand, and in a bitter cup, in this heavy calamity;
though reached to them with a bloody hand, and in a bitter cup, in this heavy calamity;
cs vvn p-acp pno32 p-acp dt j n1, cc p-acp dt j n1, p-acp d j n1;
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and as Christ said of himself, they shall say in him, I was dead, but am alive;
and as christ said of himself, they shall say in him, I was dead, but am alive;
cc c-acp np1 vvd pp-f px31, pns32 vmb vvi p-acp pno31, pns11 vbds j, cc-acp vbm j;
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and by that grace of God, I am that I am.
and by that grace of God, I am that I am.
cc p-acp d n1 pp-f np1, pns11 vbm cst pns11 vbm.
(26) sermon (DIV1)
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The same comfort also shall we have in this phrase of the Text, in our third House;
The same Comfort also shall we have in this phrase of the Text, in our third House;
dt d n1 av vmb pns12 vhi p-acp d n1 pp-f dt n1, p-acp po12 ord n1;
(26) sermon (DIV1)
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the third House is not Domus nostra, but Domus nos, not the House we inhabit, but the House we carry;
the third House is not Domus nostra, but Domus nos, not the House we inhabit, but the House we carry;
dt ord n1 vbz xx fw-la fw-la, p-acp fw-la fw-la, xx dt n1 pns12 vvb, cc-acp dt n1 pns12 vvb;
(26) sermon (DIV1)
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not that House which is our House, but that House which is our selves: There also, They were dead; they were, but are not.
not that House which is our House, but that House which is our selves: There also, They were dead; they were, but Are not.
xx cst n1 r-crq vbz po12 n1, cc-acp cst n1 r-crq vbz po12 n2: a-acp av, pns32 vbdr j; pns32 vbdr, cc-acp vbr xx.
(26) sermon (DIV1)
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For beloved, we told you before in our former survey of these several Houses, That our first-born, (for still ye remember, they were the first-born of Egypt, that induce all this application;) Our first-born in this House, in our selves, is our Zeal;
For Beloved, we told you before in our former survey of these several Houses, That our firstborn, (for still you Remember, they were the firstborn of Egypt, that induce all this application;) Our firstborn in this House, in our selves, is our Zeal;
p-acp j-vvn, pns12 vvd pn22 a-acp p-acp po12 j n1 pp-f d j n2, cst po12 j, (c-acp av pn22 vvb, pns32 vbdr dt j pp-f np1, cst vvb d d n1;) po12 j p-acp d n1, p-acp po12 n2, vbz po12 n1;
(26) sermon (DIV1)
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7289
not meerly and generally our Religion, but our zeal to our Religion. For Religion in general, is natural to us;
not merely and generally our Religion, but our zeal to our Religion. For Religion in general, is natural to us;
xx av-j cc av-j po12 n1, cc-acp po12 n1 p-acp po12 n1. p-acp n1 p-acp n1, vbz j p-acp pno12;
(26) sermon (DIV1)
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the natural man hath naturally some sense of God, and some inclination to worship that Power, whom he conceives to be God, and this Worship is Religion.
the natural man hath naturally Some sense of God, and Some inclination to worship that Power, whom he conceives to be God, and this Worship is Religion.
dt j n1 vhz av-j d n1 pp-f np1, cc d n1 pc-acp vvi d n1, ro-crq pns31 vvz pc-acp vbi np1, cc d n1 vbz n1.
(26) sermon (DIV1)
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But then the first thing that this general pious affection produces in us, is Zeal, which is an exaltation of Religion. Primus actus voluntatis est Amor;
But then the First thing that this general pious affection produces in us, is Zeal, which is an exaltation of Religion. Primus actus voluntatis est Amor;
p-acp av dt ord n1 cst d j j n1 vvz p-acp pno12, vbz n1, r-crq vbz dt n1 pp-f n1. fw-la fw-la fw-la fw-la fw-la;
(26) sermon (DIV1)
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Philosophers and Divines agree in that, That the will of man cannot be idle, and the first act that the will of man produces, is Love;
Philosophers and Divines agree in that, That the will of man cannot be idle, and the First act that the will of man produces, is Love;
n2 cc n2-jn vvb p-acp d, cst dt n1 pp-f n1 vmbx vbi j, cc dt ord n1 cst dt n1 pp-f n1 vvz, vbz n1;
(26) sermon (DIV1)
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for till it love something, prefer and chuse something, till it would have something, it is not a Will;
for till it love something, prefer and choose something, till it would have something, it is not a Will;
c-acp c-acp pn31 vvb pi, vvb cc vvi pi, c-acp pn31 vmd vhi pi, pn31 vbz xx dt n1;
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neither can it turn upon any object, before God.
neither can it turn upon any Object, before God.
dx vmb pn31 vvi p-acp d n1, c-acp np1.
(26) sermon (DIV1)
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So that this first, and general, and natural love of God, is not begotten in my soul,
So that this First, and general, and natural love of God, is not begotten in my soul,
av cst d ord, cc n1, cc j n1 pp-f np1, vbz xx vvn p-acp po11 n1,
(26) sermon (DIV1)
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nor produced by my soul, but created and infus'd with my soul, and as my soul;
nor produced by my soul, but created and infused with my soul, and as my soul;
ccx vvn p-acp po11 n1, cc-acp vvd cc vvn p-acp po11 n1, cc c-acp po11 n1;
(26) sermon (DIV1)
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there is no soul that knows she is a soul, without such a general sense of the love of God.
there is no soul that knows she is a soul, without such a general sense of the love of God.
pc-acp vbz dx n1 cst vvz pns31 vbz dt n1, p-acp d dt j n1 pp-f dt n1 pp-f np1.
(26) sermon (DIV1)
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But to love God above all, to love him with all my faculties, this exaltation of this religious love of God, is the first-born of Religion, and this is Zeal.
But to love God above all, to love him with all my faculties, this exaltation of this religious love of God, is the firstborn of Religion, and this is Zeal.
p-acp p-acp n1 np1 p-acp d, pc-acp vvi pno31 p-acp d po11 n2, d n1 pp-f d j n1 pp-f np1, vbz dt j pp-f n1, cc d vbz n1.
(26) sermon (DIV1)
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Religion, which is the Worship of that Power which I call God, does but make me a man;
Religion, which is the Worship of that Power which I call God, does but make me a man;
n1, r-crq vbz dt n1 pp-f d n1 r-crq pns11 vvb np1, vdz p-acp vvi pno11 dt n1;
(26) sermon (DIV1)
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the natural man hath that Religion;
the natural man hath that Religion;
dt j n1 vhz d n1;
(26) sermon (DIV1)
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but that which makes me a Father, and gives me an off-spring, a first-born, that's Zeal:
but that which makes me a Father, and gives me an offspring, a firstborn, that's Zeal:
cc-acp cst r-crq vvz pno11 dt n1, cc vvz pno11 dt n1, dt j, d|vbz n1:
(26) sermon (DIV1)
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7302
By Religion I am an Adam, but by Zeal I am an Abel produced out of that Adam. Now if we consider times not long since past, there was scarce one house, scarce one of us, in whom this first-born, this Zeal was not dead.
By Religion I am an Adam, but by Zeal I am an Abel produced out of that Adam. Now if we Consider times not long since past, there was scarce one house, scarce one of us, in whom this firstborn, this Zeal was not dead.
p-acp n1 pns11 vbm dt np1, p-acp p-acp n1 pns11 vbm dt np1 vvn av pp-f d np1. av cs pns12 vvb n2 xx av-j c-acp j, pc-acp vbds av-j crd n1, av-j crd pp-f pno12, p-acp ro-crq d j, d n1 vbds xx j.
(26) sermon (DIV1)
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Discretion is the ballast of our Ship, that carries us steady;
Discretion is the ballast of our Ship, that carries us steady;
n1 vbz dt n1 pp-f po12 n1, cst vvz pno12 j;
(26) sermon (DIV1)
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but Zeal is the very Fraight, the Cargason, the Merchandise it self, which enriches us in the land of the living;
but Zeal is the very Fraught, the Cargason, the Merchandise it self, which Enriches us in the land of the living;
cc-acp n1 vbz dt av vvn, dt np1, dt n1 pn31 n1, r-crq vvz pno12 p-acp dt n1 pp-f dt n-vvg;
(26) sermon (DIV1)
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and this was our case, we were all come to esteem our Ballast more then our Fraight, our Discretion more then our Zeal;
and this was our case, we were all come to esteem our Ballast more then our Fraught, our Discretion more then our Zeal;
cc d vbds po12 n1, pns12 vbdr d vvn pc-acp vvi po12 n1 av-dc cs po12 vvn, po12 n1 av-dc cs po12 n1;
(26) sermon (DIV1)
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we had more care to please great men then God; more consideration of an imaginary change of times, then of unchangeable eternity it self.
we had more care to please great men then God; more consideration of an imaginary change of times, then of unchangeable eternity it self.
pns12 vhd dc n1 pc-acp vvi j n2 cs np1; dc n1 pp-f dt j n1 pp-f n2, av pp-f j-u n1 pn31 n1.
(26) sermon (DIV1)
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And as in storms it falls out often that men cast their Wares and their Fraights over-board,
And as in storms it falls out often that men cast their Wares and their Freights overboard,
cc c-acp p-acp n2 pn31 vvz av av d n2 vvd po32 n2 cc po32 n2 av,
(26) sermon (DIV1)
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7308
but never their Ballast, so as soon as we thought we saw a storm, in point of Religion, we cast off our Zeal, our Fraight,
but never their Ballast, so as soon as we Thought we saw a storm, in point of Religion, we cast off our Zeal, our Fraught,
cc-acp av po32 n1, av c-acp av c-acp pns12 vvd pns12 vvd dt n1, p-acp n1 pp-f n1, pns12 vvd a-acp po12 n1, po12 vvn,
(26) sermon (DIV1)
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7309
and stuck to our Ballast, our Discretion, and thought it sufficient to sail on smoothly,
and stuck to our Ballast, our Discretion, and Thought it sufficient to sail on smoothly,
cc vvd p-acp po12 n1, po12 n1, cc vvd pn31 j pc-acp vvi a-acp av-j,
(26) sermon (DIV1)
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and steadily, and calmly, and discreetly in the world, and with the time, though not so directly to the right Haven.
and steadily, and calmly, and discreetly in the world, and with the time, though not so directly to the right Haven.
cc av-j, cc av-jn, cc av-j p-acp dt n1, cc p-acp dt n1, cs xx av av-j p-acp dt j-jn n1.
(26) sermon (DIV1)
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7311
So our first-born in this House, in our selves, our Zeal, was dead.
So our firstborn in this House, in our selves, our Zeal, was dead.
av po12 j p-acp d n1, p-acp po12 n2, po12 n1, vbds j.
(26) sermon (DIV1)
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It was; there's the comfortable word of our Text. But now, now that God hath taken his fan into his hand,It was; there's the comfortable word of our Text. But now, now that God hath taken his fan into his hand,
pn31 vbds; pc-acp|vbz dt j n1 pp-f po12 np1 p-acp av, av cst np1 vhz vvn po31 n1 p-acp po31 n1,
(26) sermon (DIV1)
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and sifted his Church, now that God hath put us into a straight and crooked Limbeck, passed us through narrow and difficult trials,
and sifted his Church, now that God hath put us into a straight and crooked Limbeck, passed us through narrow and difficult trials,
cc vvn po31 n1, av cst np1 vhz vvn pno12 p-acp dt j cc j n1, vvd pno12 p-acp j cc j n2,
(26) sermon (DIV1)
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7314
and set us upon a hot fire, and drawn us to a more precious substance and nature then before;
and Set us upon a hight fire, and drawn us to a more precious substance and nature then before;
cc vvb pno12 p-acp dt j n1, cc vvn pno12 p-acp dt av-dc j n1 cc n1 av a-acp;
(26) sermon (DIV1)
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7315
now that God hath given our Zeal a new concoction, a new refining, a new inanimation by this fire of tribulation, let us embrace and nurse up this new resurrection of this Zeal, which his own Spirit hath begot and produced in us,
now that God hath given our Zeal a new concoction, a new refining, a new inanimation by this fire of tribulation, let us embrace and nurse up this new resurrection of this Zeal, which his own Spirit hath begotten and produced in us,
av cst np1 vhz vvn po12 n1 dt j n1, dt j vvg, dt j n1 p-acp d n1 pp-f n1, vvb pno12 vvi cc vvi a-acp d j n1 pp-f d n1, r-crq po31 d n1 vhz vvn cc vvn p-acp pno12,
(26) sermon (DIV1)
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7316
and return to God with a whole and entire soul, without dividing or scattering our affections upon other objects;
and return to God with a Whole and entire soul, without dividing or scattering our affections upon other objects;
cc vvi p-acp np1 p-acp dt j-jn cc j n1, p-acp vvg cc vvg po12 n2 p-acp j-jn n2;
(26) sermon (DIV1)
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7317
and in the sincerity of the true Religion, without inclinations in our selves, to induce;
and in the sincerity of the true Religion, without inclinations in our selves, to induce;
cc p-acp dt n1 pp-f dt j n1, p-acp n2 p-acp po12 n2, pc-acp vvi;
(26) sermon (DIV1)
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7318
and without inclinableness, from others, upon whom we may depend, to admit, any dramms of the dregs of a superstitious Religion;
and without inclinableness, from Others, upon whom we may depend, to admit, any dramms of the dregs of a superstitious Religion;
cc p-acp n1, p-acp n2-jn, p-acp ro-crq pns12 vmb vvi, pc-acp vvi, d n2 pp-f dt n2 pp-f dt j n1;
(26) sermon (DIV1)
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7319
for it is a miserable extremity, when we must take a little poyson for physick.
for it is a miserable extremity, when we must take a little poison for physic.
p-acp pn31 vbz dt j n1, c-crq pns12 vmb vvi dt j n1 p-acp n1.
(26) sermon (DIV1)
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7320
And so having made the right use of Gods corrections, we shall enjoy the comfort of this phrase, in this House, our selves, our first-born, our Zeal was dead;
And so having made the right use of God's corrections, we shall enjoy the Comfort of this phrase, in this House, our selves, our firstborn, our Zeal was dead;
cc av vhg vvn dt j-jn n1 pp-f npg1 n2, pns12 vmb vvi dt n1 pp-f d n1, p-acp d n1, po12 n2, po12 j, po12 n1 vbds j;
(26) sermon (DIV1)
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7321
it was, but it is not. Lastly, in this fourth House, the House where we stand now, the House of God,
it was, but it is not. Lastly, in this fourth House, the House where we stand now, the House of God,
pn31 vbds, cc-acp pn31 vbz xx. ord, p-acp d ord n1, dt n1 c-crq pns12 vvb av, dt n1 pp-f np1,
(26) sermon (DIV1)
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7322
and of his Saints, God affords us a fair beam of this consolation, in the phrase of this Text also, They were dead. How appliable to you, in this place, is that which God said to Moses, Put off thy shoes,
and of his Saints, God affords us a fair beam of this consolation, in the phrase of this Text also, They were dead. How appliable to you, in this place, is that which God said to Moses, Put off thy shoes,
cc pp-f po31 n2, np1 vvz pno12 dt j n1 pp-f d n1, p-acp dt n1 pp-f d n1 av, pns32 vbdr j. c-crq j p-acp pn22, p-acp d n1, vbz d r-crq np1 vvd p-acp np1, vvb a-acp po21 n2,
(26) sermon (DIV1)
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7323
for thou treadest on holy ground; for thou treadest on holy ground;
c-acp pns21 vv2 p-acp j n1;
(26) sermon (DIV1)
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7324
put off all confidence, all standing, all relying upon worldly assurances, and consider upon what ground you tread;
put off all confidence, all standing, all relying upon worldly assurances, and Consider upon what ground you tread;
vvn a-acp d n1, d vvg, d vvg p-acp j n2, cc vvi p-acp r-crq n1 pn22 vvb;
(26) sermon (DIV1)
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7325
upon ground so holy, as that all the ground is made of the bodies of Christians,
upon ground so holy, as that all the ground is made of the bodies of Christians,
p-acp n1 av j, c-acp cst d dt n1 vbz vvn pp-f dt n2 pp-f np1,
(26) sermon (DIV1)
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7326
and therein hath received a second consecration. Every puff of wind within these walls, may blow the father into the sons eys,
and therein hath received a second consecration. Every puff of wind within these walls, may blow the father into the Sons eyes,
cc av vhz vvn dt ord n1. np1 n1 pp-f n1 p-acp d n2, vmb vvi dt n1 p-acp dt n2 n2,
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or the wife into her husbands, or his into hers, or both into their childrens, or their childrens into both.
or the wife into her Husbands, or his into hers, or both into their Children's, or their Children's into both.
cc dt n1 p-acp po31 n2, cc po31 p-acp png31, cc d p-acp po32 ng2, cc po32 ng2 p-acp d.
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Every grain of dust that flies here, is a piece of a Christian; you need not distinguish your Pews by figures;
Every grain of dust that flies Here, is a piece of a Christian; you need not distinguish your Pews by figures;
np1 n1 pp-f n1 cst vvz av, vbz dt n1 pp-f dt njp; pn22 vvb xx vvi po22 vvz p-acp n2;
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you need not say, I sit within so many of such a neighbour, but I sit within so many inches of my husbands,
you need not say, I fit within so many of such a neighbour, but I fit within so many inches of my Husbands,
pn22 vvb xx vvi, pns11 vvb a-acp av d pp-f d dt n1, cc-acp pns11 vvb a-acp av d n2 pp-f po11 n2,
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or wives, or childes, or friends grave.
or wives, or child's, or Friends grave.
cc n2, cc ng1, cc n2 j.
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Ambitious men never made more shift for places in Court, then dead men for graves in Churches;
Ambitious men never made more shift for places in Court, then dead men for graves in Churches;
j n2 av-x vvd dc n1 p-acp n2 p-acp n1, av j n2 p-acp n2 p-acp n2;
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and as in our later times, we have seen two and two almost in every Place and Office,
and as in our later times, we have seen two and two almost in every Place and Office,
cc c-acp p-acp po12 jc n2, pns12 vhb vvn crd cc crd av p-acp d n1 cc n1,
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so almost every Grave is oppressed with twins;
so almost every Grave is oppressed with twins;
av av d j vbz vvn p-acp n2;
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and as at Christs resurrection some of the dead arose out of their graves, that were buried again;
and as At Christ resurrection Some of the dead arose out of their graves, that were buried again;
cc c-acp p-acp npg1 n1 d pp-f dt j vvd av pp-f po32 n2, cst vbdr vvn av;
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so in this lamentable calamity, the dead were buried, and thrown up again before they were resolved to dust, to make room for more.
so in this lamentable calamity, the dead were buried, and thrown up again before they were resolved to dust, to make room for more.
av p-acp d j n1, dt j vbdr vvn, cc vvn a-acp av c-acp pns32 vbdr vvn p-acp n1, pc-acp vvi n1 p-acp dc.
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But are all these dead? They were, says the Text;
But Are all these dead? They were, Says the Text;
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they were in your eys, and therefore we forbid not that office of the eye, that holy tenderness, to weep for them that are so dead.
they were in your eyes, and Therefore we forbid not that office of the eye, that holy tenderness, to weep for them that Are so dead.
pns32 vbdr p-acp po22 n2, cc av pns12 vvb xx d n1 pp-f dt n1, cst j n1, pc-acp vvi p-acp pno32 cst vbr av j.
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But there was a part in every one of them, that could not die;
But there was a part in every one of them, that could not die;
p-acp a-acp vbds dt n1 p-acp d crd pp-f pno32, cst vmd xx vvi;
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which the God of life, who breathed it into them, from his own mouth, hath suck'd into his own bosome.
which the God of life, who breathed it into them, from his own Mouth, hath sucked into his own bosom.
r-crq dt n1 pp-f n1, r-crq vvd pn31 p-acp pno32, p-acp po31 d n1, vhz vvd p-acp po31 d n1.
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And in that part which could die, They were dead, but they are not.
And in that part which could die, They were dead, but they Are not.
cc p-acp d n1 r-crq vmd vvi, pns32 vbdr j, p-acp pns32 vbr xx.
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The soul of man is not safer wrapt up in the bosome of God, then the body of man is wrapt up in the Contract,
The soul of man is not safer wrapped up in the bosom of God, then the body of man is wrapped up in the Contract,
dt n1 pp-f n1 vbz xx av-jc vvn a-acp p-acp dt n1 pp-f np1, cs dt n1 pp-f n1 vbz vvn a-acp p-acp dt n1,
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and in the eternal Decree of the Resurrection.
and in the Eternal decree of the Resurrection.
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As soon shall God tear a leaf out of the Book of Life, and cast so many of the Elect into Hell fire,
As soon shall God tear a leaf out of the Book of Life, and cast so many of the Elect into Hell fire,
p-acp av vmb np1 vvi dt n1 av pp-f dt n1 pp-f n1, cc vvd av d pp-f dt j-vvn p-acp n1 n1,
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as leave the body of any of his Saints in corruption for ever.
as leave the body of any of his Saints in corruption for ever.
c-acp vvb dt n1 pp-f d pp-f po31 n2 p-acp n1 c-acp av.
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To what body shall Christ Jesus be loth to put to his hand, to raise it from the grave,
To what body shall christ jesus be loath to put to his hand, to raise it from the grave,
p-acp r-crq n1 vmb np1 np1 vbb j pc-acp vvi p-acp po31 n1, pc-acp vvi pn31 p-acp dt n1,
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then, that put to his very God-head, the Divinity it self, to assume all our bodies,
then, that put to his very Godhead, the Divinity it self, to assume all our bodies,
av, cst vvd p-acp po31 j n1, dt n1 pn31 n1, pc-acp vvi d po12 n2,
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when in one person, he put on all mankinde in his Incarnation? As when my true repentance hath re-ingraffed me in my God,
when in one person, he put on all mankind in his Incarnation? As when my true Repentance hath re-ingraffed me in my God,
c-crq p-acp crd n1, pns31 vvd p-acp d n1 p-acp po31 n1? p-acp c-crq po11 j n1 vhz j pno11 p-acp po11 np1,
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and re-incorporated me in my Savior, no man may reproach me, and say, Thou wast a sinner:
and reincorporate me in my Saviour, no man may reproach me, and say, Thou wast a sinner:
cc j pno11 p-acp po11 n1, dx n1 vmb vvi pno11, cc vvi, pns21 vbd2s dt n1:
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So, since all these dead bodies shall be restored by the power, and are kept alive in the purpose of Almighty God, we cannot say, They are, scarce that they were dead.
So, since all these dead bodies shall be restored by the power, and Are kept alive in the purpose of Almighty God, we cannot say, They Are, scarce that they were dead.
av, c-acp d d j n2 vmb vbi vvn p-acp dt n1, cc vbr vvn j p-acp dt n1 pp-f j-jn np1, pns12 vmbx vvi, pns32 vbr, av-j cst pns32 vbdr j.
(26) sermon (DIV1)
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When time shall be no more, when death shall be no more, they shall renew, or rather continue their being.
When time shall be no more, when death shall be no more, they shall renew, or rather continue their being.
c-crq n1 vmb vbi dx av-dc, c-crq n1 vmb vbi dx av-dc, pns32 vmb vvi, cc av-c vvi po32 vbg.
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But yet, beloved, for this state of their grave, (for it becomes us to call it a state;
But yet, Beloved, for this state of their grave, (for it becomes us to call it a state;
p-acp av, j-vvn, c-acp d n1 pp-f po32 n1, (c-acp pn31 vvz pno12 pc-acp vvi pn31 dt n1;
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it is not an annihilation, no part of Gods Saints can come to nothing) as this state of theirs is not to be lamented,
it is not an annihilation, no part of God's Saints can come to nothing) as this state of theirs is not to be lamented,
pn31 vbz xx dt n1, dx n1 pp-f npg1 n2 vmb vvi p-acp pix) c-acp d n1 pp-f png32 vbz xx pc-acp vbi vvn,
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as though they had lost any thing which might have conduced to their good, by departing out of this world;
as though they had lost any thing which might have conduced to their good, by departing out of this world;
c-acp cs pns32 vhd vvn d n1 r-crq vmd vhi vvn p-acp po32 j, p-acp vvg av pp-f d n1;
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so neither is it a state to be joyed in so, as that we should expose our selves to dangers unnecessarily, in thinking that we want any thing conducing to our good, which the dead enjoy.
so neither is it a state to be joyed in so, as that we should expose our selves to dangers unnecessarily, in thinking that we want any thing conducing to our good, which the dead enjoy.
av av-dx vbz pn31 dt n1 pc-acp vbi vvn p-acp av, c-acp cst pns12 vmd vvi po12 n2 p-acp n2 av-j, p-acp vvg cst pns12 vvb d n1 vvg p-acp po12 j, r-crq dt j vvi.
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As between two men of equal age, if one sleep, and the other wake all night,
As between two men of equal age, if one sleep, and the other wake all night,
p-acp p-acp crd n2 pp-f j-jn n1, cs crd n1, cc dt n-jn vvb d n1,
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yet they rise both of an equal age in the morning;
yet they rise both of an equal age in the morning;
av pns32 vvb d pp-f dt j-jn n1 p-acp dt n1;
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so they who shall have slept out a long night of many ages in the grave,
so they who shall have slept out a long night of many ages in the grave,
av pns32 r-crq vmb vhi vvn av dt j n1 pp-f d n2 p-acp dt n1,
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and they who shall be caught up in the clouds, to meet the Lord Jesus in the aire, at the last day, shall enter all at once in their bodies into Heaven.
and they who shall be caught up in the Clouds, to meet the Lord jesus in the air, At the last day, shall enter all At once in their bodies into Heaven.
cc pns32 r-crq vmb vbi vvn a-acp p-acp dt n2, pc-acp vvi dt n1 np1 p-acp dt n1, p-acp dt ord n1, vmb vvi d p-acp a-acp p-acp po32 n2 p-acp n1.
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No antiquity, no seniority for their bodies;
No antiquity, no seniority for their bodies;
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neither can their souls who went before, be said to have been there a minute before ours,
neither can their Souls who went before, be said to have been there a minute before ours,
dx vmb po32 n2 r-crq vvd a-acp, vbb vvn pc-acp vhi vbn a-acp dt n1 p-acp png12,
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because we shall all be in a place that reckons not by minutes. Clocks and Sun-dials were but a late invention upon earth;
Because we shall all be in a place that reckons not by minutes. Clocks and Sun-dials were but a late invention upon earth;
c-acp pns12 vmb d vbi p-acp dt n1 cst vvz xx p-acp n2. n2 cc n2 vbdr p-acp dt j n1 p-acp n1;
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but the Sun it self, and the earth it self, was but a late invention in heaven.
but the Sun it self, and the earth it self, was but a late invention in heaven.
cc-acp dt n1 pn31 n1, cc dt n1 pn31 n1, vbds p-acp dt j n1 p-acp n1.
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God had been an infinite, a super-infinite, an unimaginable space, millions of millions of unimaginable spaces in heaven, before the Creation.
God had been an infinite, a super-infinite, an unimaginable Molle, millions of millions of unimaginable spaces in heaven, before the Creation.
np1 vhd vbn dt j, dt j, dt j n1, crd pp-f crd pp-f j n2 p-acp n1, p-acp dt n1.
(26) sermon (DIV1)
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7364
And our afternoon shall be as long as Gods forenoon; for, as God never saw beginning, so we shall never see end;
And our afternoon shall be as long as God's forenoon; for, as God never saw beginning, so we shall never see end;
cc po12 n1 vmb vbi a-acp j c-acp npg1 n1; p-acp, c-acp np1 av-x vvd n1, av pns12 vmb av-x vvi n1;
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but they whom we tread upon now, and we whom others shall tread upon hereafter, shall meet at once, where,
but they whom we tread upon now, and we whom Others shall tread upon hereafter, shall meet At once, where,
cc-acp pns32 ro-crq pns12 vvb p-acp av, cc pns12 q-crq n2-jn vmb vvi p-acp av, vmb vvi p-acp a-acp, c-crq,
(26) sermon (DIV1)
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7366
though we were dead, dead in our several houses, dead in a sinful Egypt, dead in our family, dead in our selves, dead in the Grave,
though we were dead, dead in our several houses, dead in a sinful Egypt, dead in our family, dead in our selves, dead in the Grave,
cs pns12 vbdr j, j p-acp po12 j n2, j p-acp dt j np1, j p-acp po12 n1, j p-acp po12 n2, j p-acp dt j,
(26) sermon (DIV1)
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yet we shall be received, with that consolation, and glorious consolation, you were dead, but are alive.
yet we shall be received, with that consolation, and glorious consolation, you were dead, but Are alive.
av pns12 vmb vbi vvn, p-acp d n1, cc j n1, pn22 vbdr j, cc-acp vbr j.
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Enter ye blessed into the Kingdom, prepared for you, from the beginning. Amen.Enter you blessed into the Kingdom, prepared for you, from the beginning. Amen.
vvb pn22 vvn p-acp dt n1, vvn p-acp pn22, p-acp dt n1. uh-n.
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7369
A SERMON Preached at the Temple. SERMON XXII. Esther 4.16.
A SERMON Preached At the Temple. SERMON XXII. Esther 4.16.
dt n1 vvn p-acp dt n1. n1 np1. np1 crd.
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7370
Go and assemble all the Jews that are found in Shushan, and fast ye for me,
Go and assemble all the jews that Are found in Susa, and fast you for me,
vvb cc vvi d dt np2 cst vbr vvn p-acp np1, cc av-j pn22 p-acp pno11,
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and eat not, nor drink in three days, day nor night: I also, and my Maids will fast likewise;
and eat not, nor drink in three days, day nor night: I also, and my Maids will fast likewise;
cc vvb xx, ccx vvi p-acp crd n2, n1 ccx n1: pns11 av, cc po11 n2 vmb av-j av;
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and so I will go in to the King, which is not according to the Law:
and so I will go in to the King, which is not according to the Law:
cc av pns11 vmb vvi p-acp p-acp dt n1, r-crq vbz xx vvg p-acp dt n1:
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7373
And if I perish, I perish.
And if I perish, I perish.
cc cs pns11 vvb, pns11 vvb.
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7374
NExt to the eternal and coessential Word of God, Christ Jesus, the written Word of God, the Scriptures concern us most;
NExt to the Eternal and coessential Word of God, christ jesus, the written Word of God, the Scriptures concern us most;
ord p-acp dt j cc j n1 pp-f np1, np1 np1, dt j-vvn n1 pp-f np1, dt n2 vvb pno12 av-ds;
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7375
and therefore next to the person of Christ, and his Offices, the Devil hath troubled the Church, with most questions about the certainty of Scriptures, and the Canon thereof.
and Therefore next to the person of christ, and his Offices, the devil hath troubled the Church, with most questions about the certainty of Scriptures, and the Canon thereof.
cc av ord p-acp dt n1 pp-f np1, cc po31 n2, dt n1 vhz vvn dt n1, p-acp ds n2 p-acp dt n1 pp-f n2, cc dt n1 av.
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7376
It was late, before the Spirit of God setled and established an unanime, and general consent in his Church,
It was late, before the Spirit of God settled and established an unanime, and general consent in his Church,
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for the accepting of this Book of Esther: For, not onely the holy Bishop Melito (who defended the Christians by an Apology to the Emperor) removed this Book from the Canon of the Scripture, One hundred and fifty years after Christ;
for the accepting of this Book of Esther: For, not only the holy Bishop Melito (who defended the Christians by an Apology to the Emperor) removed this Book from the Canon of the Scripture, One hundred and fifty Years After christ;
p-acp dt vvg pp-f d n1 pp-f np1: p-acp, xx av-j dt j n1 np1 (r-crq vvd dt njpg2 p-acp dt n1 p-acp dt n1) vvd d n1 p-acp dt n1 pp-f dt n1, crd crd cc crd n2 p-acp np1;
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7378
but Athanasius also, Three hundred and forty years after Christ, refused it too:
but Athanasius also, Three hundred and forty Years After christ, refused it too:
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7379
Yea, Gregory Nazianzen (though he deserved, and had the stile and title of Theologus, The Divine; and though he came to clearer times, living almost Four hundred years after Christ) did not yet submit himself to an acceptation of this Book.
Yea, Gregory Nazianzen (though he deserved, and had the style and title of Theologus, The Divine; and though he Come to clearer times, living almost Four hundred Years After christ) did not yet submit himself to an acceptation of this Book.
uh, np1 np1 (cs pns31 vvd, cc vhd dt n1 cc n1 pp-f np1, dt j-jn; cc cs pns31 vvd p-acp jc n2, vvg av crd crd n2 p-acp np1) vdd xx av vvi px31 p-acp dt n1 pp-f d n1.
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But a long time there hath been no doubt of it;
But a long time there hath been no doubt of it;
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and it is certainly part of that Scripture which is profitable to teach, to reprove, to correct, and to instruct in righteousness.
and it is Certainly part of that Scripture which is profitable to teach, to reprove, to correct, and to instruct in righteousness.
cc pn31 vbz av-j n1 pp-f d n1 r-crq vbz j pc-acp vvi, pc-acp vvi, pc-acp vvi, cc pc-acp vvi p-acp n1.
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To which purpose, we shall see what is afforded us in this History of this Heroical Woman, Esther; what she did in a perplexed and scrupulous case,
To which purpose, we shall see what is afforded us in this History of this Heroical Woman, Esther; what she did in a perplexed and scrupulous case,
p-acp r-crq n1, pns12 vmb vvi r-crq vbz vvn pno12 p-acp d n1 pp-f d j n1, np1; r-crq pns31 vdd p-acp dt j-vvn cc j n1,
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7383
when an evident danger appeared, and an evident Law was against her action;
when an evident danger appeared, and an evident Law was against her actium;
c-crq dt j n1 vvd, cc dt j n1 vbds p-acp po31 n1;
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and from thence consider, what every Christian Soul ought to do, when it is surprised and overtaken with any such scruples or difficulties to the Conscience.
and from thence Consider, what every Christian Soul ought to do, when it is surprised and overtaken with any such scruples or difficulties to the Conscience.
cc p-acp av vvi, q-crq d njp n1 vmd pc-acp vdi, c-crq pn31 vbz vvn cc vvn p-acp d d n2 cc n2 p-acp dt n1.
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For Esther in particular, this was her case.
For Esther in particular, this was her case.
p-acp np1 p-acp j, d vbds po31 n1.
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7386
She being Wife to the King, Haman, who had great power with the King, had got from him an Edict,
She being Wife to the King, Haman, who had great power with the King, had god from him an Edict,
pns31 vbg n1 p-acp dt n1, np1, r-crq vhd j n1 p-acp dt n1, vhd vvn p-acp pno31 dt n1,
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7387
for the destruction of all her people the Jews. When this was intimated to her by Mordecai, who presented to her Conscience, not onely an irreligious forsaking of God,
for the destruction of all her people the jews. When this was intimated to her by Mordecai, who presented to her Conscience, not only an irreligious forsaking of God,
p-acp dt n1 pp-f d po31 n1 dt np2. c-crq d vbds vvn p-acp pno31 p-acp np1, r-crq vvd p-acp po31 n1, xx av-j dt j vvg pp-f np1,
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7388
if she forbore to mediate and use her interest in the King for the saving of hers, and Gods people;
if she forbore to mediate and use her Interest in the King for the Saving of hers, and God's people;
cs pns31 vvd pc-acp vvi cc vvi po31 n1 p-acp dt n1 p-acp dt n-vvg pp-f png31, cc ng1 n1;
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7389
but an unnatural and unprovident forsaking of her self, because her danger was involved in theirs;
but an unnatural and unprovident forsaking of her self, Because her danger was involved in theirs;
cc-acp dt j cc j vvg pp-f po31 n1, c-acp po31 n1 vbds vvn p-acp png32;
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7390
and that she her self being of that Nation, could not be safe in her person,
and that she her self being of that nation, could not be safe in her person,
cc cst pns31 pno31 n1 vbg pp-f d n1, vmd xx vbi j p-acp po31 n1,
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7391
though in the Kings house, if that Edict were executed, though she had not then so ordinary access to the King, as formerly she had had:
though in the Kings house, if that Edict were executed, though she had not then so ordinary access to the King, as formerly she had had:
cs p-acp dt ng1 n1, cs d n1 vbdr vvn, cs pns31 vhd xx av av j n1 p-acp dt n1, c-acp av-j pns31 vhd vhn:
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7392
yea, though there were a Law in her way, that she might not come till she was called,
yea, though there were a Law in her Way, that she might not come till she was called,
uh, cs pc-acp vbdr dt n1 p-acp po31 n1, cst pns31 vmd xx vvi c-acp pns31 vbds vvn,
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yet she takes the resolution to go, she puts off all Passion, and all particular respects, she consecrates the whole action to God;
yet she Takes the resolution to go, she puts off all Passion, and all particular respects, she consecrates the Whole actium to God;
av pns31 vvz dt n1 pc-acp vvi, pns31 vvz a-acp d n1, cc d j n2, pns31 vvz dt j-jn n1 p-acp np1;
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and having in a rectified and well informed Conscience found it acceptable to him, she neglects both that particular Law, That none might have access to the King uncalled,
and having in a rectified and well informed Conscience found it acceptable to him, she neglects both that particular Law, That none might have access to the King uncalled,
cc vhg p-acp dt j-vvn cc av vvn n1 vvd pn31 j p-acp pno31, pns31 vvz d d j n1, cst pix vmd vhi n1 p-acp dt n1 j,
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and that general Law, That every Man is bound to preserve himself;
and that general Law, That every Man is bound to preserve himself;
cc cst j n1, cst d n1 vbz vvn pc-acp vvi px31;
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and she exposes her self to an imminent, and (for any thing she knew) an unescapable danger of death: If I perish, I perish.
and she exposes her self to an imminent, and (for any thing she knew) an unescapable danger of death: If I perish, I perish.
cc pns31 vvz po31 n1 p-acp dt j, cc (c-acp d n1 pns31 vvd) dt j n1 pp-f n1: cs pns11 vvb, pns11 vvb.
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7397
For the ease of all our memories, we shall provide best, by contracting all, which we are to handle, to these two parts; Esthers preparation, and Esthers resolution:
For the ease of all our memories, we shall provide best, by contracting all, which we Are to handle, to these two parts; Esthers preparation, and Esthers resolution:
p-acp dt n1 pp-f d po12 n2, pns12 vmb vvi av-js, p-acp vvg d, r-crq pns12 vbr pc-acp vvi, p-acp d crd n2; np1 n1, cc np1 n1:
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How she disposed her self, how she resolved: What her consultation was, what her execution was to be. Her preparation is an humiliation;
How she disposed her self, how she resolved: What her consultation was, what her execution was to be. Her preparation is an humiliation;
c-crq pns31 vvd po31 n1, c-crq pns31 vvd: q-crq po31 n1 vbds, r-crq po31 n1 vbds pc-acp vbi. po31 n1 vbz dt n1;
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and there, first she prepares, that that glory which God should receive, by that humiliation, should be general;
and there, First she prepares, that that glory which God should receive, by that humiliation, should be general;
cc a-acp, ord pns31 vvz, cst d n1 r-crq np1 vmd vvi, p-acp d n1, vmd vbi j;
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All the people should be taught, and provoked to glorifie God; vade, congrega, Go, and assemble all.
All the people should be taught, and provoked to Glorify God; vade, congrega, Go, and assemble all.
d dt n1 vmd vbi vvn, cc vvd pc-acp vvi np1; vvb, vvd, vvb, cc vvi d.
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Secondly, The act which they were to do, was to fast, Jejunate: And thirdly, It was a limited fast, Tribus diebus, Eat not,
Secondly, The act which they were to do, was to fast, Jejunite: And Thirdly, It was a limited fast, Tribus diebus, Eat not,
ord, dt n1 r-crq pns32 vbdr pc-acp vdi, vbds p-acp av-j, j: cc ord, pn31 vbds dt j-vvn n1, fw-la fw-la, vvb xx,
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nor drink in three days, and three nights: nor drink in three days, and three nights:
ccx vvi p-acp crd n2, cc crd n2:
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7403
And then, this fast of theirs, was with relation, and respect to her, Jejunate super me, Fast ye for me.
And then, this fast of theirs, was with Relation, and respect to her, Jejunite super me, Fast you for me.
cc av, d n1 pp-f png32, vbds p-acp n1, cc n1 p-acp pno31, j n1 pno11, av-j pn22 p-acp pno11.
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7404
But yet so, as she would not receive an ease by their affliction; put them to do it for her, and she do nothing for her self;
But yet so, as she would not receive an ease by their affliction; put them to do it for her, and she do nothing for her self;
p-acp av av, c-acp pns31 vmd xx vvi dt n1 p-acp po32 n1; vvb pno32 pc-acp vdi pn31 p-acp pno31, cc pns31 vdb pix p-acp po31 n1;
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Ego cum Ancillis, I and my Maids will fast too; and similiter, likewise, that is, As exactly as they shall.Ego cum Ancillis, I and my Maids will fast too; and similiter, likewise, that is, As exactly as they shall.
fw-la fw-la np1, pns11 cc po11 n2 vmb av-j av; cc fw-la, av, cst vbz, c-acp av-j c-acp pns32 vmb.
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And so far extends her preparation: Her resolution derives it self into two branches.
And so Far extends her preparation: Her resolution derives it self into two branches.
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First, That she will break an Humane and Positive Law, Ingrediar contra legem, I will go in,
First, That she will break an Humane and Positive Law, Ingrediar contra legem, I will go in,
ord, cst pns31 vmb vvi dt j cc j n1, n1 fw-la fw-la, pns11 vmb vvi p-acp,
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though it be not according to the Law; though it be not according to the Law;
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and secondly, She neglects even the Law of Nature, the Law of Self-preservation, Si peream, peream.
and secondly, She neglects even the Law of Nature, the Law of Self-preservation, Si Periam, Periam.
cc ord, pns31 vvz av dt n1 pp-f n1, dt n1 pp-f n1, fw-mi n1, n1.
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To enter into the first part, The assembling of the people;
To enter into the First part, The assembling of the people;
pc-acp vvi p-acp dt ord n1, dt vvg pp-f dt n1;
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though the occasion and purpose here were religious, yet the assembling of them was a civil act, an act of Jurisdiction and Authority.
though the occasion and purpose Here were religious, yet the assembling of them was a civil act, an act of Jurisdiction and authority.
cs dt n1 cc n1 av vbdr j, av dt vvg pp-f pno32 vbds dt j n1, dt n1 pp-f n1 cc n1.
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Almost all States have multiplied Laws against Assemblies of People, by private Authority, though upon pretences of Religious occasions.
Almost all States have multiplied Laws against Assemblies of People, by private authority, though upon pretences of Religious occasions.
av d n2 vhb vvn n2 p-acp n2 pp-f n1, p-acp j n1, cs p-acp n2 pp-f j n2.
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All Conventicles, all Assemblies, must have this character, this impression upon them, That they be Legitima, lawful:
All Conventicles, all Assemblies, must have this character, this impression upon them, That they be Legitimate, lawful:
av-d n2, d n2, vmb vhi d n1, d n1 p-acp pno32, cst pns32 vbb np1, j:
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And, Legitima sola sunt, quae habent authoritatem principis, onely those are lawful which are made by the Authority of the State.
And, Legitimate sola sunt, Quae habent authoritatem principis, only those Are lawful which Are made by the authority of the State.
cc, np1 uh fw-la, fw-la fw-la fw-la fw-la, av-j d vbr j r-crq vbr vvn p-acp dt n1 pp-f dt n1.
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Aspergebatur infamia Alcibia des, quòd in domo sua facere Mysteria dicebatur. Aspergebatur infamia Alcibia des, quòd in domo sua facere Mysteries dicebatur.
fw-la fw-la np1 fw-fr, fw-la p-acp fw-la fw-la fw-la fw-it fw-la.
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There went an ill report of him, because he had sacrifices, and other worships of the gods at home in his own house:
There went an ill report of him, Because he had Sacrifices, and other worships of the God's At home in his own house:
a-acp vvd dt j-jn n1 pp-f pno31, c-acp pns31 vhd n2, cc j-jn n2 pp-f dt n2 p-acp n1-an p-acp po31 d n1:
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And this was not imputed to him, as a Schismatical thing, or an act of a different Religion from the State,
And this was not imputed to him, as a Schismatical thing, or an act of a different Religion from the State,
cc d vbds xx vvn p-acp pno31, c-acp dt j n1, cc dt n1 pp-f dt j n1 p-acp dt n1,
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7418
but an act of disaffection to the State, and of Sedition.
but an act of disaffection to the State, and of Sedition.
cc-acp dt n1 pp-f n1 p-acp dt n1, cc pp-f n1.
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In times of persecution, when no exercise of true Religion is admitted, these private Meetings may not be denied to be lawful:
In times of persecution, when no exercise of true Religion is admitted, these private Meetings may not be denied to be lawful:
p-acp n2 pp-f n1, c-crq dx n1 pp-f j n1 vbz vvn, d j n2 vmb xx vbi vvn pc-acp vbi j:
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As for bodily sustenance, if a man could no otherwise avoid starving, the Schoolmen, and the Casuists, resolve truly, That it were no sin to steal so much meat as would preserve life;
As for bodily sustenance, if a man could not otherwise avoid starving, the Schoolmen, and the Casuists, resolve truly, That it were no since to steal so much meat as would preserve life;
c-acp p-acp j n1, cs dt n1 vmd xx av vvi vvg, dt n2, cc dt n2, vvb av-j, cst pn31 vbdr dx n1 pc-acp vvi av d n1 c-acp vmd vvi n1;
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so, those souls, which without that, must necessarily starve, may steal their Spiritual food in corners, and private meetings:
so, those Souls, which without that, must necessarily starve, may steal their Spiritual food in corners, and private meetings:
av, d n2, r-crq p-acp d, vmb av-j vvi, vmb vvi po32 j n1 p-acp n2, cc j n2:
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But if we will steal either of these foods, Temporal or Spiritual, because that meat which we may have, is not so dressed,
But if we will steal either of these foods, Temporal or Spiritual, Because that meat which we may have, is not so dressed,
cc-acp cs pns12 vmb vvi d pp-f d n2, j cc j, c-acp cst n1 r-crq pns12 vmb vhi, vbz xx av vvn,
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7423
so dished, so sauced, so served in, as we would have it; but accompanied with some other ceremonies then are agreeable to our taste;
so dished, so sauced, so served in, as we would have it; but accompanied with Some other ceremonies then Are agreeable to our taste;
av vvn, av vvn, av vvn p-acp, c-acp pns12 vmd vhi pn31; cc-acp vvn p-acp d j-jn n2 av vbr j p-acp po12 n1;
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7424
This is an inexcusable Theft, and these are pernicious Conventicles.
This is an inexcusable Theft, and these Are pernicious Conventicles.
d vbz dt j n1, cc d vbr j n2.
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7425
When that Law was made by Darius, That no man for thirty days should ask any thing of God or man, but onely of the King; When that Law was made by Darius, That no man for thirty days should ask any thing of God or man, but only of the King;
c-crq cst n1 vbds vvn p-acp np1, cst dx n1 p-acp crd n2 vmd vvi d n1 pp-f np1 cc n1, cc-acp av-j pp-f dt n1;
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7426
though it were a Law that had all circumstances to make it no Law, yet Daniel took no occasion by this, to induce any new manner of worshipping of God;
though it were a Law that had all Circumstances to make it no Law, yet daniel took no occasion by this, to induce any new manner of worshipping of God;
cs pn31 vbdr dt n1 cst vhd d n2 pc-acp vvi pn31 dx n1, av np1 vvd dx n1 p-acp d, pc-acp vvi d j n1 pp-f vvg pp-f np1;
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he took no more company with him to affront the Law, or exasperate the Magistrate; onely he did as he had used to do before;
he took no more company with him to affront the Law, or exasperate the Magistrate; only he did as he had used to do before;
pns31 vvd dx dc n1 p-acp pno31 pc-acp vvi dt n1, cc vvi dt n1; av-j pns31 vdd c-acp pns31 vhd vvn pc-acp vdi a-acp;
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and he did not disguise, nor conceal that which he did, but he set open his windows, and prayed in his Chamber.
and he did not disguise, nor conceal that which he did, but he Set open his windows, and prayed in his Chamber.
cc pns31 vdd xx vvi, ccx vvi d r-crq pns31 vdd, cc-acp pns31 vvd j po31 n2, cc vvd p-acp po31 n1.
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But in these private Conventicles, where they will not live voto aperto, that is, pray so,
But in these private Conventicles, where they will not live voto Aperto, that is, pray so,
p-acp p-acp d j n2, c-crq pns32 vmb xx vvi fw-la fw-la, cst vbz, vvb av,
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7430
as that they would be content to be heard what they pray for;
as that they would be content to be herd what they pray for;
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7431
As the Jews in those Christian Countreys, where they are allowed their Synagogues, pray against Edom, and Edomites by name,
As the jews in those Christian Countries', where they Are allowed their Synagogues, pray against Edom, and Edomites by name,
c-acp dt np2 p-acp d njp ng2, c-crq pns32 vbr vvn po32 n2, vvb p-acp np1, cc n2 p-acp n1,
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7432
but they mean (as appears in their private Catechisms) by Edom, and Edomites, the Christian Church, and Christian Magistracy;
but they mean (as appears in their private Catechisms) by Edom, and Edomites, the Christian Church, and Christian Magistracy;
cc-acp pns32 vvb (c-acp vvz p-acp po32 j n2) p-acp np1, cc n2, dt njp n1, cc njp n1;
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so when these men pray in their Conventicles, for the confusion, and rooting out of Idolatry and Antichrist, they intend by their Idolatry, a Cross in Baptism;
so when these men pray in their Conventicles, for the confusion, and rooting out of Idolatry and Antichrist, they intend by their Idolatry, a Cross in Baptism;
av c-crq d n2 vvb p-acp po32 n2, p-acp dt n1, cc j-vvg av pp-f n1 cc np1, pns32 vvb p-acp po32 n1, dt n1 p-acp n1;
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7434
and by their Antichrist, a man in a Surpless; and not onely the persons, but the Authority that admits this Idolatry, and this Antichristianism.
and by their Antichrist, a man in a Surpless; and not only the Persons, but the authority that admits this Idolatry, and this Antichristianism.
cc p-acp po32 np1, dt n1 p-acp dt np1; cc xx av-j dt n2, cc-acp dt n1 cst vvz d n1, cc d n1.
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7435
As vapors and winds shut up in Vaults, engender Earth-quakes;
As vapours and winds shut up in Vaults, engender Earthquakes;
p-acp n2 cc n2 vvn a-acp p-acp n2, vvb n2;
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7436
so these particular spirits in their Vault-Prayers, and Cellar-Service, shake the Pillars of State and Church. Domus mea, Domus orationis; and Domus orationis, Domus mea:
so these particular spirits in their Vault-Prayers, and Cellar-Service, shake the Pillars of State and Church. Domus mea, Domus orationis; and Domus orationis, Domus mea:
av d j n2 p-acp po32 n2, cc n1, vvb dt n2 pp-f n1 cc n1. fw-la fw-la, fw-la fw-la; cc fw-la fw-la, fw-la fw-la:
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7437
My house is the house of Prayer, says God; and so the house of Prayer must be his house.My house is the house of Prayer, Says God; and so the house of Prayer must be his house.
po11 n1 vbz dt n1 pp-f n1, vvz np1; cc av dt n1 pp-f n1 vmb vbi po31 n1.
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7438
The Centurion, of whom Christ testified, That he had not found so great Faith even in Israel;
The Centurion, of whom christ testified, That he had not found so great Faith even in Israel;
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7439
thought not himself worthy, that Christ should come under his Roof; and these men think no Roof, but theirs, fit for Christ; Thought not himself worthy, that christ should come under his Roof; and these men think no Roof, but theirs, fit for christ;
vvd xx px31 j, cst np1 vmd vvi p-acp po31 n1; cc d n2 vvb dx n1, cc-acp png32, vvn p-acp np1;
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7440
no, not the Roof of his own House, the Church:
no, not the Roof of his own House, the Church:
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7441
For, I speak not of those Meetings, where the blessed Children of God joyn in the House, to worship God in the same manner,
For, I speak not of those Meetings, where the blessed Children of God join in the House, to worship God in the same manner,
c-acp, pns11 vvb xx pp-f d n2, c-crq dt j-vvn n2 pp-f np1 vvi p-acp dt n1, p-acp n1 np1 p-acp dt d n1,
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7442
as is ordained in the Church, or in a manner agreeable to that: Such Religious Meetings as these, God will give a blessing to;
as is ordained in the Church, or in a manner agreeable to that: Such Religious Meetings as these, God will give a blessing to;
c-acp vbz vvn p-acp dt n1, cc p-acp dt n1 j p-acp d: d j n2 c-acp d, np1 vmb vvi dt n1 p-acp;
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7443
but when such Meetings are in opposition, and detestation of Church Service, though their purpose, which come thither, do not always intend sedition,
but when such Meetings Are in opposition, and detestation of Church Service, though their purpose, which come thither, do not always intend sedition,
cc-acp c-crq d n2 vbr p-acp n1, cc n1 pp-f n1 n1, cs po32 n1, r-crq vvb av, vdb xx av vvi n1,
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7444
yet they may easily think, that none of those Disciples is so ill a Natural Logician,
yet they may Easily think, that none of those Disciples is so ill a Natural Logician,
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7445
but that he comes quickly to this conclusion, That if those exercises be necessary to their Salvation, that State that denies them those exercises deals injustly with them:
but that he comes quickly to this conclusion, That if those exercises be necessary to their Salvation, that State that Denies them those exercises deals injustly with them:
cc-acp cst pns31 vvz av-j p-acp d n1, cst cs d n2 vbb j p-acp po32 n1, cst n1 cst vvz pno32 d n2 vvz av-j p-acp pno32:
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7446
And when people are brought to that disaffection, it is not always in their power that brought them together so far, to settle them or hold them from going farther.
And when people Are brought to that disaffection, it is not always in their power that brought them together so Far, to settle them or hold them from going farther.
cc c-crq n1 vbr vvn p-acp d n1, pn31 vbz xx av p-acp po32 n1 cst vvd pno32 av av av-j, pc-acp vvi pno32 cc vvb pno32 p-acp vvg av-jc.
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7447
In this case which we have in hand, of Esther and Mordecai 's assembling all the Jews in Shusan, which was the principal City of Persia, where the Residence of the Princes was, (Persepolis was a Metropolitan City too;
In this case which we have in hand, of Esther and Mordecai is assembling all the jews in Susan, which was the principal city of Persiam, where the Residence of the Princes was, (Persepolis was a Metropolitan city too;
p-acp d n1 r-crq pns12 vhb p-acp n1, pp-f np1 cc np1 vbz vvg d dt np2 p-acp njp, r-crq vbds dt j-jn n1 pp-f np1, c-crq dt n1 pp-f dt n2 vbds, (np1 vbds dt j-jn n1 av;
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7448
but onely for the treasure, and for the Sepulchres of their Kings, but the Court was at Shusan.) If when they had been assembled,
but only for the treasure, and for the Sepulchres of their Kings, but the Court was At Susan.) If when they had been assembled,
cc-acp av-j c-acp dt n1, cc p-acp dt n2 pp-f po32 n2, cc-acp dt n1 vbds p-acp np1.) cs c-crq pns32 vhd vbn vvn,
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7449
and their desperate case presented to them, That an Edict of a general Massacre was going out against them, was it not more likely (judging humanely,
and their desperate case presented to them, That an Edict of a general Massacre was going out against them, was it not more likely (judging humanely,
cc po32 j n1 vvn p-acp pno32, cst dt n1 pp-f dt j n1 vbds vvg av p-acp pno32, vbds pn31 xx av-dc j (vvg av-j,
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7450
and by comparison of like cases) that they would have turned to take arms, rather then to fast and pray for their deliverance? How good soever their pretence (and perchance purpose) be, that assemble people,
and by comparison of like cases) that they would have turned to take arms, rather then to fast and pray for their deliverance? How good soever their pretence (and perchance purpose) be, that assemble people,
cc p-acp n1 pp-f j n2) cst pns32 vmd vhi vvn pc-acp vvi n2, av-c cs pc-acp vvi cc vvb p-acp po32 n1? q-crq j av po32 n1 (cc av n1) vbi, cst vvb n1,
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7451
and discontent them, the bridle, the stern, is no longer in their hands; but there arise unexpected storms, of which, if they were not authors in their purpose, yet they are the occasioners.
and discontent them, the bridle, the stern, is no longer in their hands; but there arise unexpected storms, of which, if they were not Authors in their purpose, yet they Are the occasioners.
cc j-jn pno32, dt n1, dt j, vbz dx jc p-acp po32 n2; cc-acp pc-acp vvi j n2, pp-f r-crq, cs pns32 vbdr xx n2 p-acp po32 n1, av pns32 vbr dt n2.
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7452
In Esthers case, the proceeding was safe enough;
In Esthers case, the proceeding was safe enough;
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7453
for they were called to see, that the Queen her self had undertaken their deliverance, their deliverance was very likely to be effected;
for they were called to see, that the Queen her self had undertaken their deliverance, their deliverance was very likely to be effected;
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and therefore it became them to assist her purpose with their devotion, expressed first in Fasting.
and Therefore it became them to assist her purpose with their devotion, expressed First in Fasting.
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Fasting is not a meer humane Imposition, as some have calumniated it to be:
Fasting is not a mere humane Imposition, as Some have calumniated it to be:
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The Commandments of it are frequent from God to his people, and the practise of it even amongst the Ninevites, upon Jona's Preaching, is expressed to be rigid and severe, Let neither man nor beast taste any thing,
The commandments of it Are frequent from God to his people, and the practice of it even among the Ninevites, upon Jona's Preaching, is expressed to be rigid and severe, Let neither man nor beast taste any thing,
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nor feed, nor drink water, but let man and beast put on sackcloth, and cry mightily unto God. nor feed, nor drink water, but let man and beast put on Sackcloth, and cry mightily unto God.
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It is true, that they found often that their Fasts did no good;
It is true, that they found often that their Fasts did not good;
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but when they expostulate it with God, Wherefore have we fasted, and thou seest it not, we have punished our selves, and thou regardest it not;
but when they expostulate it with God, Wherefore have we fasted, and thou See it not, we have punished our selves, and thou regardest it not;
cc-acp c-crq pns32 vvi pn31 p-acp np1, q-crq vhb pns12 vvd, cc pns21 vv2 pn31 xx, pns12 vhb vvn po12 n2, cc pns21 vvd2 pn31 xx;
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They received a direct answer from God, Behold, in the days of your fast you seek your own will, and require all your debts;
They received a Direct answer from God, Behold, in the days of your fast you seek your own will, and require all your debts;
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when ye fasted and mourned, did ye fast unto me? To place therefore any part of our righteousness,when you fasted and mourned, did you fast unto me? To place Therefore any part of our righteousness,
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or to dignifie the act of Fasting, with the name of Merit or Satisfaction, did then,
or to dignify the act of Fasting, with the name of Merit or Satisfaction, did then,
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and will always corrupt and alter the nature of a true and acceptable fast:
and will always corrupt and altar the nature of a true and acceptable fast:
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And therefore we detest the definition of a fast in the Roman Church, & Abstinentia secundum formam ecclesiae, intuitu Satisfaciendi, pro peccatis, & acquirendi vitam aeternam;
And Therefore we detest the definition of a fast in the Roman Church, & Abstinentia secundum formam ecclesiae, intuitu Satisfaciendi, Pro peccatis, & acquirendi vitam aeternam;
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That fasting is a satisfaction for sins, and an acquisition of life everlasting. But since the reason of fasting remains, the practise must remain still:
That fasting is a satisfaction for Sins, and an acquisition of life everlasting. But since the reason of fasting remains, the practice must remain still:
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For when Christ excused his Apostles for not fasting, as the Disciples of John Baptist, and as the Pharisees did, he did not say that fasting is taken away;
For when christ excused his Apostles for not fasting, as the Disciples of John Baptist, and as the Pharisees did, he did not say that fasting is taken away;
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but he said, The Bridegroom was not taken away; but he should be taken away, and they should fast. When occasions press us, fasting is required at our hands:
but he said, The Bridegroom was not taken away; but he should be taken away, and they should fast. When occasions press us, fasting is required At our hands:
cc-acp pns31 vvd, dt n1 vbds xx vvn av; cc-acp pns31 vmd vbi vvn av, cc pns32 vmd av-j. c-crq n2 vvb pno12, vvg vbz vvn p-acp po12 n2:
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Caro mea jumentum, My flesh is my beast; via Christus, and Christ is the way I am to go;Caro mea Jumentum, My Flesh is my beast; via Christus, and christ is the Way I am to go;
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Nonne cibaria ferocienti detraham? If it be too wanton, shall not I withdraw some of the provender? Et fame Domem, quem ferre non possum, If I cannot govern him, shall I not endeavour to tame him? And therefore, Nonne cibaria ferocienti detraham? If it be too wanton, shall not I withdraw Some of the provender? Et fame Domem, Whom Far non possum, If I cannot govern him, shall I not endeavour to tame him? And Therefore,
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though by reason of former abuses, it be a slippery Doctrine, the practise of Fasting, (for scarce any man puts himself to much fasting,
though by reason of former Abuses, it be a slippery Doctrine, the practice of Fasting, (for scarce any man puts himself to much fasting,
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but he is ready to tell God of it, with the Pharisee, I fast twice a week:
but he is ready to tell God of it, with the Pharisee, I fast twice a Week:
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And from Hieroms praise of it, Jejunium non est virtus, sed gradus ad virtutem, That though fasting be not a vertue,
And from Hieroms praise of it, Fasting non est virtus, sed gradus ad virtutem, That though fasting be not a virtue,
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yet it is the way to vertue;
yet it is the Way to virtue;
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we come a step farther with Chrysostom, In choro virtutum, extremum sortitur Jejunium, That though fasting be the last of vertues (except Chrysostom mean by extremum, the first) yet it is one;
we come a step farther with Chrysostom, In Chorus Virtues, extremum sortitur Fasting, That though fasting be the last of Virtues (except Chrysostom mean by extremum, the First) yet it is one;
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yet Sanctificate vobis Jejunium, Fast with a holy purpose; and it is a holy action.
yet Sanctificate vobis Fasting, Fast with a holy purpose; and it is a holy actium.
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As you are bid to cast your bread upon the waters, for many days after you shall finde it again;
As you Are bid to cast your bred upon the waters, for many days After you shall find it again;
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so also cast your fasting upon the waters, look for no particular reward of it,
so also cast your fasting upon the waters, look for no particular reward of it,
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and God shall give you a benefit by it in the whole course of your lives.
and God shall give you a benefit by it in the Whole course of your lives.
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But the Jejunate, Fasting it self, hath not so much opposition as the Tribus diebus, that it must be Three days; But the Jejunite, Fasting it self, hath not so much opposition as the Tribus diebus, that it must be Three days;
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the certain days, and the limiting of the time, that is it that offends. All men will say that fasting is necessary to all men;
the certain days, and the limiting of the time, that is it that offends. All men will say that fasting is necessary to all men;
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but not this proportion, and this measure to all men alike.
but not this proportion, and this measure to all men alike.
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They are content with that of Augustine, Ego in Evangelicis & Apostolicis literis toto { que } instrumento novo revolvens, video praeceptum esse jejunium, As often as I consider the Gospel, every where I finde Commandments for fasting;
They Are content with that of Augustine, Ego in Evangelicis & Apostolic literis toto { que } instrumento novo revolvens, video Precept esse Fasting, As often as I Consider the Gospel, every where I find commandments for fasting;
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but they will have the rest too:
but they will have the rest too:
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Quibus diebus oportet, aut non oportet jejunare, praeceptum Domini & Apostolorum non video definitum, Upon what days we should fast, says he, I see no Commandment of Christ or the Apostles:Quibus diebus oportet, Or non oportet jejunare, Precept Domini & Apostolorum non video definitum, Upon what days we should fast, Says he, I see no Commandment of christ or the Apostles:
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And it is true, there is no express Commandment for it; but there is an express Commandment to hear the Church.
And it is true, there is no express Commandment for it; but there is an express Commandment to hear the Church.
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In the Old Testament God gave express Commandment, De Jejuniis stativis; certain fix'd and Anniversary Fasts:
In the Old Testament God gave express Commandment, De Jejuniis stativis; certain fixed and Anniversary Fasts:
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The tenth of the same moneth shall be a holy Convocation unto you, & affligetis animas vestras, Ye shall humble your souls; The tenth of the same Monn shall be a holy Convocation unto you, & affligetis animas Vestras, You shall humble your Souls;
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and every person that doth not that, that same day, shall even be cut off from his people.
and every person that does not that, that same day, shall even be Cut off from his people.
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The disease which they had is hereditary to us; Concupiscencies in the flesh, and coldness in the service of God:
The disease which they had is hereditary to us; Concupiscences in the Flesh, and coldness in the service of God:
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And though it may be true, that the Church cannot know my particular infirmities, nor the time when they press me;
And though it may be true, that the Church cannot know my particular infirmities, nor the time when they press me;
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yet as no Physician for the body can prescribe me a Receipt against a Fever,
yet as no physician for the body can prescribe me a Receipt against a Fever,
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and bid me take it such a day, because perchance at that day I shall have no Fever;
and bid me take it such a day, Because perchance At that day I shall have no Fever;
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yet he can prescribe me certain Rules and Receipts, which if I take at his times, I shall be the safer all the year:
yet he can prescribe me certain Rules and Receipts, which if I take At his times, I shall be the safer all the year:
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So our Spiritual Physician, the Church, though she cannot know when my body needs this particular Physick of fasting,
So our Spiritual physician, the Church, though she cannot know when my body needs this particular Physic of fasting,
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yet she knows, that by observing the time which she prescribes, I shall always be in the better spiritual health.
yet she knows, that by observing the time which she prescribes, I shall always be in the better spiritual health.
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As soon as the Church was setled, Fasts were setled too:
As soon as the Church was settled, Fasts were settled too:
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When in the Primitive Church they fix'd certain times for giving Orders, and making Ministers, they appointed Fasts at those times;
When in the Primitive Church they fixed certain times for giving Order, and making Ministers, they appointed Fasts At those times;
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when they fix'd certain times for solemn Baptism, (as they did Easter and Whitsontide ) they appointed Fasts then too;
when they fixed certain times for solemn Baptism, (as they did Easter and Whitsuntide) they appointed Fasts then too;
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and so they did in their solemn and publick Penances.
and so they did in their solemn and public Penances.
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So also when Christians encreased in number, and that therefore, besides the Sabbath-day, they us'd to call them to Church,
So also when Christians increased in number, and that Therefore, beside the Sabbath-day, they used to call them to Church,
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and to give the Sacrament upon other days too;
and to give the Sacrament upon other days too;
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as soon as Wednesday and Friday were appointed for that purpose, for the Sacrament, they were appointed to be fasted too.
as soon as Wednesday and Friday were appointed for that purpose, for the Sacrament, they were appointed to be fasted too.
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And therefore when St. Cyril says, Vis tibi ostendam, quale jejunare debes jejunium? Jejuna ab omni peccato.
And Therefore when Saint Cyril Says, Vis tibi ostendam, quale jejunare Debes Fasting? Jejuna ab omni Peccato.
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Shall I tell you what Fast God looks for at your hands, Fast from sin; yet this is not all the Fasting that he exacts, (though it be indeed the effect and accomplishment of all) but he adds, Non ideo hoc dicimus, We say not this, says he,
Shall I tell you what Fast God looks for At your hands, Fast from since; yet this is not all the Fasting that he exacts, (though it be indeed the Effect and accomplishment of all) but he adds, Non ideo hoc dicimus, We say not this, Says he,
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because we would give liberty, Habemus enim quadragesimum, & quartum, & sextum Hebdomadae diem quibus solemniter jejunamus, We have a fixed Lent to fast in,
Because we would give liberty, Habemus enim quadragesimum, & quartum, & Sextus Week diem quibus solemniter jejunamus, We have a fixed Lent to fast in,
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and we have Wednesdays and Fridays fixt to fast in.
and we have Wednesdays and Fridays fixed to fast in.
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In all times, Gods people had fixed and limited Fasts, besides these Fasts which were enjoyned upon emergent dangers,
In all times, God's people had fixed and limited Fasts, beside these Fasts which were enjoined upon emergent dangers,
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as this of Ester. In which there is a harder circumstance then this, That it was a Fast limited to certain days;
as this of Ester. In which there is a harder circumstance then this, That it was a Fast limited to certain days;
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for it is, Jejunate pro me, Fast you for me.
for it is, Jejunite Pro me, Fast you for me.
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7510
And these words may seem to give some colour, some countenance to the Doctrine of the Roman Church, That the merits of one man may be applyed to another;
And these words may seem to give Some colour, Some countenance to the Doctrine of the Roman Church, That the merits of one man may be applied to Another;
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which Doctrine is the foundation of Indulgences, and the fuel of Purgatory:
which Doctrine is the Foundation of Indulgences, and the fuel of Purgatory:
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In which they go so far, as to say, That one may fee an Attorney to satisfie God for him;
In which they go so Far, as to say, That one may fee an attorney to satisfy God for him;
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he may procure another man to Fast, or do other works of mortification for him:
he may procure Another man to Fast, or doe other works of mortification for him:
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7514
And he that does so for his Client, Sanguinem pro sanguine Christo reddit, He pays Christ his blood again,
And he that does so for his Client, Sanguinem Pro sanguine Christ Render, He pays christ his blood again,
cc pns31 cst vdz av p-acp po31 n1, fw-la fw-la fw-la fw-la n1, pns31 vvz np1 po31 n1 av,
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and gives him as much as he receiv'd from him;
and gives him as much as he received from him;
cc vvz pno31 p-acp d c-acp pns31 vvd p-acp pno31;
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and more, Deum sibi debitorem efficit, he brings God into his debt, and may turn that dept upon whom he will;
and more, God sibi debitorem efficit, he brings God into his debt, and may turn that dept upon whom he will;
cc av-dc, fw-la fw-la fw-la fw-la, pns31 vvz np1 p-acp po31 n1, cc vmb vvi cst vvd p-acp ro-crq pns31 vmb;
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and God must wipe off so much of the other mans score, to whom he intends it. They go beyond this too;
and God must wipe off so much of the other men score, to whom he intends it. They go beyond this too;
cc np1 vmb vvi a-acp av d pp-f dt j-jn ng1 n1, p-acp ro-crq pns31 vvz pn31. pns32 vvb p-acp d av;
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That satisfaction may be made to God, even by our selves after our death:
That satisfaction may be made to God, even by our selves After our death:
cst n1 vmb vbi vvn p-acp np1, av p-acp po12 n2 p-acp po12 n1:
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As they say, when they had brought Maximilian the Emperor to that mortification, that he commanded upon his death-bed, that his body should be whipped after he was dead;
As they say, when they had brought Maximilian the Emperor to that mortification, that he commanded upon his deathbed, that his body should be whipped After he was dead;
c-acp pns32 vvb, c-crq pns32 vhd vvn np1 dt n1 p-acp d n1, cst pns31 vvd p-acp po31 n1, cst po31 n1 vmd vbi vvn c-acp pns31 vbds j;
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that purpose of his, though it were not executed, was a satisfaction of the Justice of God.
that purpose of his, though it were not executed, was a satisfaction of the justice of God.
d n1 pp-f png31, cs pn31 vbdr xx vvn, vbds dt n1 pp-f dt n1 pp-f np1.
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And (as error can finde no place to stop at) they go yet farther,
And (as error can find no place to stop At) they go yet farther,
cc (c-acp n1 vmb vvi dx n1 pc-acp vvi p-acp) pns32 vvb av av-jc,
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when they extend this power of satisfaction even to Hell it self, by authorizing those fables, That a dead man which appeared,
when they extend this power of satisfaction even to Hell it self, by authorizing those fables, That a dead man which appeared,
c-crq pns32 vvb d n1 pp-f n1 av p-acp n1 pn31 n1, p-acp vvg d n2, cst dt j n1 r-crq vvd,
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and said he was damned, was by this flagellation, by his friends whipping of himself in his behalf, brought to repentance in hell,
and said he was damned, was by this flagellation, by his Friends whipping of himself in his behalf, brought to Repentance in hell,
cc vvd pns31 vbds vvn, vbds p-acp d n1, p-acp po31 n2 vvg pp-f px31 p-acp po31 n1, vvn p-acp n1 p-acp n1,
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and so to faith in hell, and so to salvation in hell. But in the words of Esther here is no intimation of this Heresie;
and so to faith in hell, and so to salvation in hell. But in the words of Esther Here is no intimation of this Heresy;
cc av p-acp n1 p-acp n1, cc av p-acp n1 p-acp n1. cc-acp p-acp dt n2 pp-f np1 av vbz dx n1 pp-f d n1;
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when Queen Esther appoints others to fast for her, she knew she could no more be the better for their fasting,
when Queen Esther appoints Others to fast for her, she knew she could no more be the better for their fasting,
c-crq n1 np1 vvz n2-jn pc-acp vvi p-acp pno31, pns31 vvd pns31 vmd av-dx av-dc vbi dt jc p-acp po32 n-vvg,
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then she could be the leaner, or in the better health for it;
then she could be the leaner, or in the better health for it;
cs pns31 vmd vbi dt jc, cc p-acp dt jc n1 p-acp pn31;
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but because she was to have benefit by the subsequent act, by their prayers, she provokes them to that, by which their prayers might be the more acceptable and effectual, that is, to fasting.
but Because she was to have benefit by the subsequent act, by their Prayers, she provokes them to that, by which their Prayers might be the more acceptable and effectual, that is, to fasting.
cc-acp c-acp pns31 vbds pc-acp vhi n1 p-acp dt j n1, p-acp po32 n2, pns31 vvz pno32 p-acp d, p-acp r-crq po32 n2 vmd vbi dt av-dc j cc j, cst vbz, p-acp vvg.
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And so because the whole action was for her, and her good success in that enterprize, they are in that sense properly said to have fasted for her:
And so Because the Whole actium was for her, and her good success in that enterprise, they Are in that sense properly said to have fasted for her:
cc av c-acp dt j-jn n1 vbds p-acp pno31, cc po31 j n1 p-acp d n1, pns32 vbr p-acp d n1 av-j vvd pc-acp vhi vvd p-acp pno31:
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So that this Jejunate super me, as the word is, Gnalai, super me, in my behalf, is no more but Orate pro me, Pray for me;
So that this Jejunite super me, as the word is, Gnalai, super me, in my behalf, is no more but Orate Pro me, Pray for me;
av cst d j n1 pno11, p-acp dt n1 vbz, np1, fw-la pno11, p-acp po11 n1, vbz dx dc p-acp fw-la fw-la pno11, vvb p-acp pno11;
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and so Saint Hierom translates these words, Orate pro me, Pray for me. And therefore, since Prayers is the way which God hath given us to batter Heaven,
and so Saint Hieronymus translates these words, Orate Pro me, Pray for me. And Therefore, since Prayers is the Way which God hath given us to batter Heaven,
cc av n1 np1 vvz d n2, fw-la fw-la pno11, vvb p-acp pno11. cc av, c-acp n2 vbz dt n1 r-crq np1 vhz vvn pno12 pc-acp vvi n1,
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whether facta manu Deum oramus, & vim gratum ei facimus, whether we besiege God with our prayers, in these publick Congregations,
whither facta manu God oramus, & vim gratum ei facimus, whither we besiege God with our Prayers, in these public Congregations,
cs fw-la fw-la fw-la fw-la, cc fw-la fw-la fw-la fw-la, cs pns12 vvb np1 p-acp po12 n2, p-acp d j n2,
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or whether we wrastle with him hand to hand in our Chambers, in the battel of a troubled Conscience, let us live soberly and moderately;
or whither we wrestle with him hand to hand in our Chambers, in the battle of a troubled Conscience, let us live soberly and moderately;
cc cs pns12 vvi p-acp pno31 n1 p-acp n1 p-acp po12 n2, p-acp dt n1 pp-f dt j-vvn n1, vvb pno12 vvi av-j cc av-j;
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and in Bello, and in Duello, here in the Congregation, and at home in our private Colluctations, we shall be the likelier to prevail with God;
and in Bello, and in Duello, Here in the Congregation, and At home in our private Colluctations, we shall be the likelier to prevail with God;
cc p-acp fw-la, cc p-acp n1, av p-acp dt n1, cc p-acp n1-an p-acp po12 j n2, pns12 vmb vbi dt jc pc-acp vvi p-acp np1;
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for though we receive assistance from the prayer of others, that must not make us lazie in our own behalfs;
for though we receive assistance from the prayer of Others, that must not make us lazy in our own behalfs;
c-acp cs pns12 vvb n1 p-acp dt n1 pp-f n2-jn, cst vmb xx vvi pno12 j p-acp po12 d n2;
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which is Esthers last preparation, she bids all the people fast for her, that is, for the good success of her good purposes;
which is Esthers last preparation, she bids all the people fast for her, that is, for the good success of her good Purposes;
r-crq vbz np1 ord n1, pns31 vvz d dt n1 av-j p-acp pno31, cst vbz, p-acp dt j n1 pp-f po31 j n2;
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but not the people alone, she and her own maids will fast likewise.
but not the people alone, she and her own maids will fast likewise.
cc-acp xx dt n1 av-j, pns31 cc po31 d n2 vmb av-j av.
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Qui fecit te sine te, non salvabit te sine te, is a saying of Saint Augustine, never too often repeated; Qui fecit te sine te, non salvabit te sine te, is a saying of Saint Augustine, never too often repeated;
fw-la fw-la fw-la fw-la fw-la, fw-fr fw-la fw-la fw-la fw-la, vbz dt n-vvg pp-f n1 np1, av-x av av vvn;
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and God and his Church are of one minde; for the Church that did Baptize thee without thy asking, will not fast for thee,
and God and his Church Are of one mind; for the Church that did Baptise thee without thy asking, will not fast for thee,
cc np1 cc po31 n1 vbr pp-f crd n1; p-acp dt n1 cst vdd vvb pno21 p-acp po21 n-vvg, vmb xx av-j p-acp pno21,
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nor pray for thee, without thou fast and pray for thy self.
nor pray for thee, without thou fast and pray for thy self.
ccx vvb p-acp pno21, p-acp pns21 av-j cc vvb p-acp po21 n1.
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As in spiritual things, charity begins with ourselves, and I am bound to wish my own salvation, rather then any other mans;
As in spiritual things, charity begins with ourselves, and I am bound to wish my own salvation, rather then any other men;
p-acp p-acp j n2, n1 vvz p-acp px12, cc pns11 vbm vvn pc-acp vvi po11 d n1, av-c cs d j-jn n2;
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so I am bound to trust to my making sure of my salvation, by that which I do my self, rather then by that which I procure others to do for me. Domus Dei, Domus orationis;
so I am bound to trust to my making sure of my salvation, by that which I do my self, rather then by that which I procure Others to do for me. Domus Dei, Domus orationis;
av pns11 vbm vvn pc-acp vvi p-acp po11 vvg j pp-f po11 n1, p-acp d r-crq pns11 vdb po11 n1, av-c cs p-acp d r-crq pns11 vvb ng2-jn pc-acp vdi p-acp pno11. fw-la fw-la, fw-la fw-la;
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we have inestimable profit by the publick Prayers of the Church, the House of God;
we have inestimable profit by the public Prayers of the Church, the House of God;
pns12 vhb j n1 p-acp dt j n2 pp-f dt n1, dt n1 pp-f np1;
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but as there is Deus, & Domus ejus, so there must be Ego, & Domus mea, I and my House will serve the Lord.
but as there is Deus, & Domus His, so there must be Ego, & Domus mea, I and my House will serve the Lord.
cc-acp c-acp pc-acp vbz np1, cc fw-la fw-la, av pc-acp vmb vbi fw-la, cc fw-la fw-la, pns11 cc po11 n1 vmb vvi dt n1.
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I also and my Maids will fast likewise, says Esther, in her great enterprise; I also and my Maids will fast likewise, Says Esther, in her great enterprise;
pns11 av cc po11 n2 vmb av-j av, vvz np1, p-acp po31 j n1;
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for, that which the Original expresses here, by Gnalai, for me, the Chalde Paraphrase expresses by Gnimmi, with me:
for, that which the Original Expresses Here, by Gnalai, for me, the Chaldea paraphrase Expresses by Gnimmi, with me:
p-acp, cst r-crq dt j-jn vvz av, p-acp n1, p-acp pno11, dt np1 n1 vvz p-acp np1, p-acp pno11:
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She was as well to fast as they.
She was as well to fast as they.
pns31 vbds a-acp av p-acp av-j c-acp pns32.
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It was a great confidence in that Priest that comforted Saint Augustines Mother, Fieri non potest, ut filius istarum lachrymarum pereat, It is impossible that the son,
It was a great confidence in that Priest that comforted Saint Augustine's Mother, Fieri non potest, ut filius istarum lachrymarum pereat, It is impossible that the son,
pn31 vbds dt j n1 p-acp d n1 cst vvd n1 njp2 n1, fw-la fw-fr fw-la, fw-la fw-la fw-la fw-la fw-la, pn31 vbz j cst dt n1,
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for whom so good a mother hath poured out so devout tears, should perish at last;
for whom so good a mother hath poured out so devout tears, should perish At last;
p-acp ro-crq av j dt n1 vhz vvn av av j n2, vmd vvi p-acp ord;
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it was a confidence which no man may take to himself, to go to Heaven by that water, the tears of other men;
it was a confidence which no man may take to himself, to go to Heaven by that water, the tears of other men;
pn31 vbds dt n1 r-crq dx n1 vmb vvi p-acp px31, pc-acp vvi p-acp n1 p-acp d n1, dt n2 pp-f j-jn n2;
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but tu & domus tua, Do thou and thy house serve the Lord; teach thine own eyes to weep, thine own body to fulfil the sufferings of Christ;
but tu & domus tua, Do thou and thy house serve the Lord; teach thine own eyes to weep, thine own body to fulfil the sufferings of christ;
cc-acp fw-la cc fw-la fw-la, vdb pns21 cc po21 n1 vvi dt n1; vvb po21 d n2 pc-acp vvi, po21 d n1 pc-acp vvi dt n2 pp-f np1;
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thine own appetite to fast, thine own heart, and thine own tongue to pray. Come and participate of the devotions of the Church;
thine own appetite to fast, thine own heart, and thine own tongue to pray. Come and participate of the devotions of the Church;
po21 d n1 pc-acp vvi, po21 d n1, cc po21 d n1 pc-acp vvi. np1 cc vvi pp-f dt n2 pp-f dt n1;
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but yet also in thy Chappel of ease, in thine own Bed-chamber, provide that thy self and thy servants, all thy senses,
but yet also in thy Chapel of ease, in thine own Bedchamber, provide that thy self and thy Servants, all thy Senses,
cc-acp av av p-acp po21 n1 pp-f n1, p-acp po21 d n1, vvb d po21 n1 cc po21 n2, d po21 n2,
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and all thy faculties, may also fast and pray;
and all thy faculties, may also fast and pray;
cc d po21 n2, vmb av av-j cc vvi;
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and so go with a religious confidence as Esther did, about all thy other worldly businesses and undertakings. This was her Preparation. Her Devotion hath two branches;
and so go with a religious confidence as Esther did, about all thy other worldly businesses and undertakings. This was her Preparation. Her Devotion hath two branches;
cc av vvb p-acp dt j n1 p-acp np1 vdd, p-acp d po21 j-jn j n2 cc n2-vvg. d vbds po31 n1. po31 n1 vhz crd n2;
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she was to transgress a positive Law, a Law of the State; she was to transgress a positive Law, a Law of the State;
pns31 vbds pc-acp vvi dt j n1, dt n1 pp-f dt n1;
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and she neglected the Law of Nature it self, in exposing her self to that danger.
and she neglected the Law of Nature it self, in exposing her self to that danger.
cc pns31 vvd dt n1 pp-f n1 pn31 n1, p-acp vvg po31 n1 p-acp d n1.
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How far Humane Laws do binde the conscience, how far they lay such an obligation upon us,
How Far Humane Laws do bind the conscience, how Far they lay such an obligation upon us,
c-crq av-j j n2 vdb vvi dt n1, c-crq av-j pns32 vvd d dt n1 p-acp pno12,
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as that, if we transgress them, we do not only incur the penalty, but sin towards God, hath been a perplexed question in all times, and in all places.
as that, if we transgress them, we do not only incur the penalty, but since towards God, hath been a perplexed question in all times, and in all places.
c-acp d, cs pns12 vvb pno32, pns12 vdb xx av-j vvi dt n1, cc-acp n1 p-acp np1, vhz vbn dt j-vvn n1 p-acp d n2, cc p-acp d n2.
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But how divers soever their opinions be, in that, they all agree in this, That no Law, which hath all the essential parts of a Law, (for Laws against God, Laws beyond the power of him that pretends to make them, are no Laws) no Law can be so meerly a Humane Law,
But how diverse soever their opinions be, in that, they all agree in this, That no Law, which hath all the essential parts of a Law, (for Laws against God, Laws beyond the power of him that pretends to make them, Are no Laws) no Law can be so merely a Humane Law,
p-acp c-crq j av po32 n2 vbb, p-acp d, pns32 d vvi p-acp d, cst dx n1, r-crq vhz d dt j n2 pp-f dt n1, (c-acp n2 p-acp np1, n2 p-acp dt n1 pp-f pno31 cst vvz pc-acp vvi pno32, vbr dx n2) dx n1 vmb vbi av av-j dt j n1,
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but that there is in it a Divine part.
but that there is in it a Divine part.
cc-acp cst pc-acp vbz p-acp pn31 dt j-jn n1.
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There is in every Humane Law, part of the Law of God, which is obedience to the Superior.
There is in every Humane Law, part of the Law of God, which is Obedience to the Superior.
pc-acp vbz p-acp d j n1, n1 pp-f dt n1 pp-f np1, r-crq vbz n1 p-acp dt j-jn.
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That Man cannot binde the conscience, because he cannot judge the conscience, nor he cannot absolve the conscience, may be a good argument;
That Man cannot bind the conscience, Because he cannot judge the conscience, nor he cannot absolve the conscience, may be a good argument;
cst n1 vmbx vvi dt n1, c-acp pns31 vmbx vvi dt n1, ccx pns31 vmbx vvi dt n1, vmb vbi dt j n1;
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but in Laws made by that power which is ordained by God, man bindes not, but God himself:
but in Laws made by that power which is ordained by God, man binds not, but God himself:
cc-acp p-acp n2 vvn p-acp d n1 r-crq vbz vvn p-acp np1, n1 vvz xx, cc-acp np1 px31:
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And then you must be subject, not because of wrath, but because of conscience.
And then you must be Subject, not Because of wrath, but Because of conscience.
cc cs pn22 vmb vbi j-jn, xx p-acp pp-f n1, cc-acp c-acp pp-f n1.
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Though then the matter and subject of the Law, that which the Law commands, or prohibits, may be an indifferent action,
Though then the matter and Subject of the Law, that which the Law commands, or prohibits, may be an indifferent actium,
cs av dt n1 cc n-jn pp-f dt n1, cst r-crq dt n1 vvz, cc n2, vmb vbi dt j n1,
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yet in all these, God hath his part;
yet in all these, God hath his part;
av p-acp d d, np1 vhz po31 n1;
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and there is a certain Divine soul, and spark of Gods power, which goes through all Laws, and inanimates them.
and there is a certain Divine soul, and spark of God's power, which Goes through all Laws, and inanimates them.
cc pc-acp vbz dt j j-jn n1, cc n1 pp-f npg1 n1, r-crq vvz p-acp d n2, cc vvz pno32.
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In all the Canons of the Church, God hath his voice, Ut omnia ordine fiant; that all things be done decently, and in order;
In all the Canonas of the Church, God hath his voice, Ut omnia Order fiant; that all things be done decently, and in order;
p-acp d dt n2 pp-f dt n1, np1 vhz po31 n1, fw-mi fw-la n1 j; cst d n2 vbb vdn av-j, cc p-acp n1;
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so the Canon that ordains that, is from God;
so the Canon that ordains that, is from God;
av dt n1 cst vvz d, vbz p-acp np1;
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in all the other Laws he hath his voice too, Ut piè & tranquillè vivatur, That we may live peaceably,
in all the other Laws he hath his voice too, Ut piè & tranquillè vivatur, That we may live peaceably,
p-acp d dt j-jn n2 pns31 vhz po31 n1 av, fw-mi fw-fr cc fw-la fw-la, cst pns12 vmb vvi av-j,
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and religiously, and so those Laws are from God:
and religiously, and so those Laws Are from God:
cc av-j, cc av d n2 vbr p-acp np1:
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And in all, of all sorts, this voice of his sounds evidently, qui resistit ordinationi, he that resists his Commission, his Lieutenancy, his Authority, in Law-makers appointed by him, resists himself.
And in all, of all sorts, this voice of his sounds evidently, qui resistit Ordination, he that resists his Commission, his Lieutenancy, his authority, in Lawmakers appointed by him, resists himself.
cc p-acp d, pp-f d n2, d n1 pp-f po31 n2 av-j, fw-la fw-la fw-la, pns31 cst vvz po31 n1, po31 n1, po31 n1, p-acp n2 vvn p-acp pno31, vvz px31.
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There is no Law that is meerly humane, but only Lex in membris, The Law in our flesh, which rebels against the Law in our minde;
There is no Law that is merely humane, but only Lex in membris, The Law in our Flesh, which rebels against the Law in our mind;
pc-acp vbz dx n1 cst vbz av-j j, cc-acp av-j fw-la p-acp fw-la, dt n1 p-acp po12 n1, r-crq vvz p-acp dt n1 p-acp po12 n1;
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and this is a Rebellion, a Tyranny, no lawful Government. In all true Laws God hath his interest;
and this is a Rebellion, a Tyranny, no lawful Government. In all true Laws God hath his Interest;
cc d vbz dt n1, dt n1, dx j n1. p-acp d j n2 np1 vhz po31 n1;
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and the observing of them in that respect, as made by his authority, is an act of worship and obedience to him;
and the observing of them in that respect, as made by his Authority, is an act of worship and Obedience to him;
cc dt vvg pp-f pno32 p-acp d n1, c-acp vvn p-acp po31 n1, vbz dt n1 pp-f n1 cc n1 p-acp pno31;
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and the transgressing of them, with that relation, that is, a resisting or undervaluing of that authority, is certainly sinne.
and the transgressing of them, with that Relation, that is, a resisting or undervaluing of that Authority, is Certainly sin.
cc dt j-vvg pp-f pno32, p-acp d n1, cst vbz, dt j-vvg cc vvg pp-f d n1, vbz av-j n1.
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How then was Esthers act exempt from this? for she went directly against a direct Law, That none should come to the King uncalled.
How then was Esthers act exempt from this? for she went directly against a Direct Law, That none should come to the King uncalled.
uh-crq av vbds np1 n1 j p-acp d? c-acp pns31 vvd av-j p-acp dt j n1, cst pix vmd vvi p-acp dt n1 j.
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Whensoever divers Laws concur and meet together, that Law which comes from the superior Magistrate, and is in the nature of the thing commanded, highest too, that Law must prevail.
Whensoever diverse Laws concur and meet together, that Law which comes from the superior Magistrate, and is in the nature of the thing commanded, highest too, that Law must prevail.
q-crq j n2 vvb cc vvi av, cst n1 r-crq vvz p-acp dt j-jn n1, cc vbz p-acp dt n1 pp-f dt n1 vvd, js av, cst n1 vmb vvi.
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If two Laws lie upon me, and it be impossible to obey both, I must obey that which comes immediately from the greatest power, and imposes the greatest duty.
If two Laws lie upon me, and it be impossible to obey both, I must obey that which comes immediately from the greatest power, and imposes the greatest duty.
cs crd n2 vvb p-acp pno11, cc pn31 vbi j pc-acp vvi d, pns11 vmb vvi d r-crq vvz av-j p-acp dt js n1, cc vvz dt js n1.
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Here met in her, the fix'd and permanent Law, of promoting Gods glory, and a new Law of the King, to augment his greatness and Majesty, by this retiredness,
Here met in her, the fixed and permanent Law, of promoting God's glory, and a new Law of the King, to augment his greatness and Majesty, by this retiredness,
av vvd p-acp pno31, dt j-vvn cc j n1, pp-f j-vvg ng1 n1, cc dt j n1 pp-f dt n1, pc-acp vvi po31 n1 cc n1, p-acp d n1,
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and denying of ordinary access to his person.
and denying of ordinary access to his person.
cc vvg pp-f j n1 p-acp po31 n1.
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Gods Law, for his glory, which is infinite and unsearchable, and the Kings Law, for his ease, (of which she knows the reason,
God's Law, for his glory, which is infinite and unsearchable, and the Kings Law, for his ease, (of which she knows the reason,
npg1 n1, p-acp po31 n1, r-crq vbz j cc j, cc dt ng1 n1, p-acp po31 n1, (pp-f r-crq pns31 vvz dt n1,
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and the scope) were in the ballance together;
and the scope) were in the balance together;
cc dt n1) vbdr p-acp dt n1 av;
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if this Law of the King had been of any thing naturally and essentially evil in it self, no circumstance could have delivered her from sin,
if this Law of the King had been of any thing naturally and essentially evil in it self, no circumstance could have Delivered her from since,
cs d n1 pp-f dt n1 vhd vbn pp-f d n1 av-j cc av-j j-jn p-acp pn31 n1, dx n1 vmd vhi vvn pno31 p-acp n1,
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if she had done against it.
if she had done against it.
cs pns31 vhd vdn p-acp pn31.
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Though the Law were but concerning an indifferent action, and of no great importance, yet because Gods Authority is in every just Law,
Though the Law were but Concerning an indifferent actium, and of no great importance, yet Because God's authority is in every just Law,
cs dt n1 vbdr p-acp vvg dt j n1, cc pp-f dx j n1, av c-acp npg1 n1 vbz p-acp d j n1,
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if she could not have been satisfied in her conscience, that that Law might admit an exception,
if she could not have been satisfied in her conscience, that that Law might admit an exception,
cs pns31 vmd xx vhi vbn vvn p-acp po31 n1, cst d n1 vmd vvi dt n1,
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and a dispensation in her case, she had sinn'd in breaking it.
and a Dispensation in her case, she had sinned in breaking it.
cc dt n1 p-acp po31 n1, pns31 vhd vvn p-acp vvg pn31.
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But when she proceeded not upon any precipitation, upon any singular or seditious spirit, when she debated the matter temperately with a dispassioned man, Mordecai; when she found a reservation even in the body of the Law, That if the King held up his Scepter, the Law became no Law to that party,
But when she proceeded not upon any precipitation, upon any singular or seditious Spirit, when she debated the matter temperately with a dispassioned man, Mordecai; when she found a reservation even in the body of the Law, That if the King held up his Sceptre, the Law became no Law to that party,
p-acp c-crq pns31 vvd xx p-acp d n1, p-acp d j cc j n1, c-crq pns31 vvn dt n1 av-j p-acp dt j-vvn n1, np1; c-crq pns31 vvd dt n1 av p-acp dt n1 pp-f dt n1, cst cs dt n1 vvd a-acp po31 n1, dt n1 vvd dx n1 p-acp d n1,
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when she might justly think her self out of the Law, which was (as Josephus delivers it) Ut nemo ex domesticis accederet, That none of his servants should come into his presence uncalled;
when she might justly think her self out of the Law, which was (as Josephus delivers it) Ut nemo ex domesticis accederet, That none of his Servants should come into his presence uncalled;
c-crq pns31 vmd av-j vvi po31 n1 av pp-f dt n1, r-crq vbds (c-acp np1 vvz pn31) fw-it np1 fw-la fw-la fw-la, cst pix pp-f po31 n2 vmd vvi p-acp po31 n1 j-vvn-u;
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she was then come to that, which onely can excuse and justifie the breaking of any Law, that is, a probable,
she was then come to that, which only can excuse and justify the breaking of any Law, that is, a probable,
pns31 vbds av vvn p-acp d, r-crq av-j vmb vvi cc vvi dt n-vvg pp-f d n1, cst vbz, dt j,
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if not a certain assurance, contracted Bona fide, in a rectified conscience, That if this present case, which makes us break this Law, had been known and considered when the Law was made, he that made the Law would have made provision for this case.
if not a certain assurance, contracted Bona fide, in a rectified conscience, That if this present case, which makes us break this Law, had been known and considered when the Law was made, he that made the Law would have made provision for this case.
cs xx dt j n1, j-vvn fw-la fw-la, p-acp dt j-vvn n1, cst cs d j n1, r-crq vvz pno12 vvi d n1, vhd vbn vvn cc vvn c-crq dt n1 vbds vvn, pns31 cst vvd dt n1 vmd vhi vvn n1 p-acp d n1.
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No presuming of a pardon, when the Law is broken; no dispensation given before hand to break it, can settle the Conscience;
No presuming of a pardon, when the Law is broken; no Dispensation given before hand to break it, can settle the Conscience;
dx vvg pp-f dt n1, c-crq dt n1 vbz vvn; dx n1 vvn p-acp n1 pc-acp vvi pn31, vmb vvi dt n1;
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nor any other way, then a Declaration well grounded, that that particular case was never intended to have been composed in that Law,
nor any other Way, then a Declaration well grounded, that that particular case was never intended to have been composed in that Law,
ccx d j-jn n1, cs dt n1 av vvn, cst d j n1 vbds av-x vvn pc-acp vhi vbn vvn p-acp d n1,
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nor the reason and purpose thereof.
nor the reason and purpose thereof.
ccx dt n1 cc n1 av.
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So, when the Conscience of Esther was, and so when the Conscience of any particular Christian, is,
So, when the Conscience of Esther was, and so when the Conscience of any particular Christian, is,
av, c-crq dt n1 pp-f np1 vbds, cc av c-crq dt n1 pp-f d j njp, vbz,
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after due consideration of the matter, come to a religious and temperate assurance, That he may break any Law;
After due consideration of the matter, come to a religious and temperate assurance, That he may break any Law;
p-acp j-jn n1 pp-f dt n1, vvb p-acp dt j cc j n1, cst pns31 vmb vvi d n1;
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his assurance must be grounded upon this, That if that Law were now to be made, that case which he hath presently in hand, would not be included by him that made that Law, in that Law;
his assurance must be grounded upon this, That if that Law were now to be made, that case which he hath presently in hand, would not be included by him that made that Law, in that Law;
po31 n1 vmb vbi vvn p-acp d, cst cs d n1 vbdr av pc-acp vbi vvn, cst n1 r-crq pns31 vhz av-j p-acp n1, vmd xx vbi vvd p-acp pno31 cst vvd d n1, p-acp d n1;
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otherwise to violate a Law, either because, being but a Humane Law, I think I am discharged, paying the penalty;
otherwise to violate a Law, either Because, being but a Humane Law, I think I am discharged, paying the penalty;
av pc-acp vvi dt n1, av-d c-acp, vbg p-acp dt j n1, pns11 vvb pns11 vbm vvn, vvg dt n1;
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or, because I have good means to the King, I may presume of a pardon in all cases, where my priviledge works any other way,
or, Because I have good means to the King, I may presume of a pardon in all cases, where my privilege works any other Way,
cc, c-acp pns11 vhb j n2 p-acp dt n1, pns11 vmb vvi pp-f dt n1 p-acp d n2, c-crq po11 n1 vvz d j-jn n1,
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then, as we have said, (that is, that our case is not intended in that Law) it had been in Esther, it should be in us a sin to transgress any Law,
then, as we have said, (that is, that our case is not intended in that Law) it had been in Esther, it should be in us a since to transgress any Law,
av, c-acp pns12 vhb vvn, (cst vbz, cst po12 n1 vbz xx vvn p-acp d n1) pn31 vhd vbn p-acp np1, pn31 vmd vbi p-acp pno12 dt n1 pc-acp vvi d n1,
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though of a Law-nature, and of an indifferent action.
though of a Law-nature, and of an indifferent actium.
cs pp-f dt n1, cc pp-f dt j n1.
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But upon those circumstances which we mentioned before, Esther might see, that that Law admitted some exceptions,
But upon those Circumstances which we mentioned before, Esther might see, that that Law admitted Some exceptions,
p-acp p-acp d n2 r-crq pns12 vvd a-acp, np1 vmd vvi, cst d n1 vvn d n2,
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and that no exception was likelier then this, That the King for all his majestical reservedness, would be content to receive information of such a dishonor done to his Queen, and to her god;
and that no exception was likelier then this, That the King for all his majestical reservedness, would be content to receive information of such a dishonour done to his Queen, and to her god;
cc cst dx n1 vbds jc cs d, cst dt n1 p-acp d po31 j n1, vmd vbi j pc-acp vvi n1 pp-f d dt n1 vdn p-acp po31 n1, cc p-acp po31 n1;
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she might justly think that that Law, intended onely for the Kings ease, or his state, reached not to her person, who was his wife,
she might justly think that that Law, intended only for the Kings ease, or his state, reached not to her person, who was his wife,
pns31 vmd av-j vvi cst d n1, vvd av-j p-acp dt ng1 n1, cc po31 n1, vvd xx p-acp po31 n1, r-crq vbds po31 n1,
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nor to her case, which was the destruction of all that professed her Religion.
nor to her case, which was the destruction of all that professed her Religion.
ccx p-acp po31 n1, r-crq vbds dt n1 pp-f d cst vvd po31 n1.
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It was then no sin in her to go in to the King, though not according to the Law;
It was then no since in her to go in to the King, though not according to the Law;
pn31 vbds av dx n1 p-acp pno31 pc-acp vvi p-acp p-acp dt n1, cs xx vvg p-acp dt n1;
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but she may seem to have sinned, in exposing her self to so certain a danger as that Law inflicted;
but she may seem to have sinned, in exposing her self to so certain a danger as that Law inflicted;
cc-acp pns31 vmb vvi pc-acp vhi vvn, p-acp vvg po31 n1 p-acp av j dt n1 c-acp d n1 vvn;
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with such a resolution, Si peream, peream, If I perish, I perish.
with such a resolution, Si Periam, Periam, If I perish, I perish.
p-acp d dt n1, fw-mi n1, n1, cs pns11 vvb, pns11 vvb.
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How far a man may lawfully, and with a good conscience, forsake himself, and expose himself to danger, is a point of too much largeness,
How Far a man may lawfully, and with a good conscience, forsake himself, and expose himself to danger, is a point of too much largeness,
c-crq av-j dt n1 vmb av-j, cc p-acp dt j n1, vvb px31, cc vvi px31 p-acp n1, vbz dt n1 pp-f av d n1,
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and intricacy, and perplexity to handle now:
and intricacy, and perplexity to handle now:
cc n1, cc n1 pc-acp vvi av:
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The general stream of Casuists runs thus, That a private man may lawfully expose himself to certain danger,
The general stream of Casuists runs thus, That a private man may lawfully expose himself to certain danger,
dt n1 n1 pp-f n2 vvz av, cst dt j n1 vmb av-j vvi px31 p-acp j n1,
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for the preserving of the Magistrate, or of a superior person;
for the preserving of the Magistrate, or of a superior person;
p-acp dt n-vvg pp-f dt n1, cc pp-f dt j-jn n1;
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and that reason might have justified Esthers enterprise, if her ruine might have saved her Country;
and that reason might have justified Esthers enterprise, if her ruin might have saved her Country;
cc d n1 vmd vhi vvn np1 n1, cs po31 n1 vmd vhi vvn po31 n1;
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but in her case, if she had perished, they were likely to perish too. But she is safer then in that;
but in her case, if she had perished, they were likely to perish too. But she is safer then in that;
cc-acp p-acp po31 n1, cs pns31 vhd vvn, pns32 vbdr j pc-acp vvi av. p-acp pns31 vbz jc cs p-acp d;
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for first, she had hope out of the words of the Law, out of the dignity of her place, out of the Justice of the King, out of the preparation which she had made by Prayer;
for First, she had hope out of the words of the Law, out of the dignity of her place, out of the justice of the King, out of the preparation which she had made by Prayer;
p-acp ord, pns31 vhd n1 av pp-f dt n2 pp-f dt n1, av pp-f dt n1 pp-f po31 n1, av pp-f dt n1 pp-f dt n1, av pp-f dt n1 r-crq pns31 vhd vvn p-acp n1;
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which Prayer, Josephus (either out of tradition, or out of conjecture and likelihood) Records to have been, That God would make both her Language and her Beauty acceptable to the King that day:
which Prayer, Josephus (either out of tradition, or out of conjecture and likelihood) Records to have been, That God would make both her Language and her Beauty acceptable to the King that day:
r-crq n1, np1 (av-d av pp-f n1, cc av pp-f n1 cc n1) vvz pc-acp vhi vbn, cst np1 vmd vvi d po31 n1 cc po31 n1 j p-acp dt n1 cst n1:
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Out of all these, she had hope of good success;
Out of all these, she had hope of good success;
av pp-f d d, pns31 vhd n1 pp-f j n1;
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and howsoever if she failed of her purpose, she was under two Laws, of which it was necessary to obey that which concerned the glory of God.
and howsoever if she failed of her purpose, she was under two Laws, of which it was necessary to obey that which concerned the glory of God.
cc c-acp cs pns31 vvd pp-f po31 n1, pns31 vbds p-acp crd n2, pp-f r-crq pn31 vbds j pc-acp vvi d r-crq vvd dt n1 pp-f np1.
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And therefore Daniels confidence, and Daniels words became her well, Behold, our God is able to deliver me, and he will deliver me;
And Therefore Daniel's confidence, and Daniel's words became her well, Behold, our God is able to deliver me, and he will deliver me;
cc av np1 n1, cc np1 n2 vvd pno31 av, vvb, po12 n1 vbz j pc-acp vvi pno11, cc pns31 vmb vvi pno11;
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but if he will not, I must not forsake his honor, nor abandon his service: And therefore, Si peream, peream, If I perish, I perish. but if he will not, I must not forsake his honour, nor abandon his service: And Therefore, Si Periam, Periam, If I perish, I perish.
cc-acp cs pns31 vmb xx, pns11 vmb xx vvi po31 n1, ccx vvi po31 n1: cc av, fw-mi n1, n1, cs pns11 vvb, pns11 vvb.
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It is not always a Christian resolution, Si peream, peream, to say, If I perish, I perish:
It is not always a Christian resolution, Si Periam, Periam, to say, If I perish, I perish:
pn31 vbz xx av dt njp n1, fw-mi n1, n1, pc-acp vvi, cs pns11 vvb, pns11 vvb:
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I care not whether I perish, or no:
I care not whither I perish, or no:
pns11 vvb xx cs pns11 vvb, cc dx:
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To admit, to invite, to tempt tentations, and occasions of sin, and so to put our selves to the hazard of a spiritual perishing;
To admit, to invite, to tempt tentations, and occasions of since, and so to put our selves to the hazard of a spiritual perishing;
pc-acp vvi, pc-acp vvi, pc-acp vvi n2, cc n2 pp-f n1, cc av pc-acp vvi po12 n2 p-acp dt n1 pp-f dt j vvg;
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to give fire to concupiscencies with licentious Meditations, either of sinful pleasures past, or of that which we have then in our purpose and pursuit;
to give fire to concupiscences with licentious Meditations, either of sinful pleasures passed, or of that which we have then in our purpose and pursuit;
pc-acp vvi n1 p-acp n2 p-acp j n2, d pp-f j n2 vvn, cc pp-f d r-crq pns12 vhb av p-acp po12 n1 cc n1;
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to fewel this fire with meats of curiosity and provocation;
to fuel this fire with Meats of curiosity and provocation;
p-acp n1 d n1 p-acp n2 pp-f n1 cc n1;
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to blow this fire with lascivious discourses and Letters, and Protestations, this admits no such condition, Si pereas, If thou perish;
to blow this fire with lascivious discourses and Letters, and Protestations, this admits no such condition, Si pereas, If thou perish;
pc-acp vvi d n1 p-acp j n2 cc n2, cc n2, d vvz dx d n1, fw-mi fw-la, cs pns21 vvb;
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but periisti, thou art perished already;
but periisti, thou art perished already;
cc-acp fw-la, pns21 vb2r vvn av;
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thou didst then perish, when thou didst so desperately cast thy self into the danger of perishing.
thou didst then perish, when thou didst so desperately cast thy self into the danger of perishing.
pns21 vdd2 av vvi, c-crq pns21 vdd2 av av-j vvn po21 n1 p-acp dt n1 pp-f vvg.
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And as he that casts himself from a steeple, doth not break his neck till he touch the ground;
And as he that Cast himself from a steeple, does not break his neck till he touch the ground;
cc c-acp pns31 cst vvz px31 p-acp dt n1, vdz xx vvi po31 n1 c-acp pns31 vvb dt n1;
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but yet he is truly said to have killed himself, when he threw himself towards the ground:
but yet he is truly said to have killed himself, when he threw himself towards the ground:
cc-acp av pns31 vbz av-j vvn pc-acp vhi vvn px31, c-crq pns31 vvd px31 p-acp dt n1:
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So in those preparations, and invitations to sin, we perish, before we perish, before we commit the act, the sin it self:
So in those preparations, and invitations to since, we perish, before we perish, before we commit the act, the since it self:
av p-acp d n2, cc n2 p-acp n1, pns12 vvb, c-acp pns12 vvb, c-acp pns12 vvb dt n1, dt n1 pn31 n1:
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We perished then, when we opened our selves to the danger of the sin; so also, if a man will wring out, not the Club out of Hercules hands,
We perished then, when we opened our selves to the danger of the since; so also, if a man will wring out, not the Club out of Hercules hands,
pns12 vvd av, c-crq pns12 vvd po12 n2 p-acp dt n1 pp-f dt n1; av av, cs dt n1 vmb vvi av, xx dt n1 av pp-f np1 n2,
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but the sword out of Gods hands;
but the sword out of God's hands;
cc-acp dt n1 av pp-f npg1 n2;
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if a man will usurpe upon Gods jurisdiction, and become a Magistrate to himself, and revenge his own quarrels,
if a man will usurp upon God's jurisdiction, and become a Magistrate to himself, and revenge his own quarrels,
cs dt n1 vmb vvi p-acp ng1 n1, cc vvi dt n1 p-acp px31, cc vvi po31 d n2,
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and in an inordinate defence of imaginary honor, expose himself to danger in duel, with a si peream, peream, If I perish, I perish, that is not onely true, if he perish, he perishes;
and in an inordinate defence of imaginary honour, expose himself to danger in duel, with a si Periam, Periam, If I perish, I perish, that is not only true, if he perish, he Perishes;
cc p-acp dt j n1 pp-f j n1, vvb px31 p-acp n1 p-acp n1, p-acp dt fw-mi n1, n1, cs pns11 vvb, pns11 vvb, cst vbz xx av-j j, cs pns31 vvb, pns31 vvz;
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if he perish temporally, he perishes spiritually too, and goes out of the world loaded with that,
if he perish temporally, he Perishes spiritually too, and Goes out of the world loaded with that,
cs pns31 vvb av-j, pns31 vvz av-j av, cc vvz av pp-f dt n1 vvn p-acp d,
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and with all his other sins; but it is also true, that if he perish not, he perishes;
and with all his other Sins; but it is also true, that if he perish not, he Perishes;
cc p-acp d po31 j-jn n2; cc-acp pn31 vbz av j, cst cs pns31 vvb xx, pns31 vvz;
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he comes back loaded both with the temporal, and with the spiritual death, both with the blood,
he comes back loaded both with the temporal, and with the spiritual death, both with the blood,
pns31 vvz av vvn av-d p-acp dt j, cc p-acp dt j n1, av-d p-acp dt n1,
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and with the damnation of that man, who perished suddenly, and without repentance by his sword.
and with the damnation of that man, who perished suddenly, and without Repentance by his sword.
cc p-acp dt n1 pp-f d n1, r-crq vvd av-j, cc p-acp n1 p-acp po31 n1.
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To contract this, and conclude all, If a man have nothing in his contemplation, but dignity, and high place;
To contract this, and conclude all, If a man have nothing in his contemplation, but dignity, and high place;
pc-acp vvi d, cc vvi d, cs dt n1 vhi pix p-acp po31 n1, cc-acp n1, cc j n1;
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if he have not Vertue, and Religion, and a Conscience of having deserved well of his Countrey,
if he have not Virtue, and Religion, and a Conscience of having deserved well of his Country,
cs pns31 vhb xx n1, cc n1, cc dt n1 pp-f vhg vvn av pp-f po31 n1,
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and the love of God and godly men, for his sustentation and assurance, but onely to tower up after dignity,
and the love of God and godly men, for his sustentation and assurance, but only to tower up After dignity,
cc dt n1 pp-f np1 cc j n2, p-acp po31 n1 cc n1, cc-acp av-j pc-acp vvi a-acp p-acp n1,
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as a Hawk after a prey, and think that he may boldly say, as an impossible supposition, Si peream, peream, If I perish, I perish;
as a Hawk After a prey, and think that he may boldly say, as an impossible supposition, Si Periam, Periam, If I perish, I perish;
c-acp dt n1 p-acp dt n1, cc vvb cst pns31 vmb av-j vvi, c-acp dt j n1, fw-mi n1, n1, cs pns11 vvb, pns11 vvb;
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as though it were impossible he should perish;
as though it were impossible he should perish;
c-acp cs pn31 vbdr j pns31 vmd vvi;
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he shall be subject to that derision of the King of Babylon, Quomodo Cecidisti, How art thou faln from Heaven, O Lucifer, thou son of the morning!
he shall be Subject to that derision of the King of Babylon, Quomodo Cecidisti, How art thou fallen from Heaven, Oh Lucifer, thou son of the morning!
pns31 vmb vbi j-jn p-acp d n1 pp-f dt n1 pp-f np1, np1 np1, c-crq vb2r pns21 vvn p-acp n1, uh np1, pns21 n1 pp-f dt n1!
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How art thou cast down to the ground, that didst cast lots upon the Nations! How art thou cast down to the ground, that didst cast lots upon the nations!
q-crq vb2r pns21 vvn a-acp p-acp dt n1, cst vdd2 vvi n2 p-acp dt n2!
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But that provident and religious Soul, which proceeds in all her enterprises as Esther did in her preparations, which first calls an assembly of all her Country-men, that is, them of the houshold of the Faithful, the Congregation of Christs Church,
But that provident and religious Soul, which proceeds in all her enterprises as Esther did in her preparations, which First calls an assembly of all her Countrymen, that is, them of the household of the Faithful, the Congregation of Christ Church,
p-acp d j cc j n1, r-crq vvz p-acp d po31 n2 p-acp np1 vdd p-acp po31 n2, r-crq ord vvz dt n1 pp-f d po31 n2, cst vbz, pns32 pp-f dt n1 pp-f dt j, dt n1 pp-f npg1 n1,
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and the Communion of Saints, and comes to participate the benefit of publick Prayers in his house, inconvenient times;
and the Communion of Saints, and comes to participate the benefit of public Prayers in his house, inconvenient times;
cc dt n1 pp-f n2, cc vvz pc-acp vvi dt n1 pp-f j n2 p-acp po31 n1, j n2;
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and then doth the same in her own house, within doors, she, and her maids, that is, she and all her senses and faculties, This soul may also come to Esthers resolution, to go in to the King,
and then does thee same in her own house, within doors, she, and her maids, that is, she and all her Senses and faculties, This soul may also come to Esthers resolution, to go in to the King,
cc av vdz pno32 d p-acp po31 d n1, p-acp n2, pns31, cc po31 n2, cst vbz, pns31 cc d po31 n2 cc n2, d n1 vmb av vvi p-acp np1 n1, pc-acp vvi p-acp p-acp dt n1,
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though it be not according to the Law; though that Law be, That neither fornicator, nor adulterer, nor wanton, nor thief, nor drunkard,
though it be not according to the Law; though that Law be, That neither fornicator, nor adulterer, nor wanton, nor thief, nor drunkard,
cs pn31 vbb xx vvg p-acp dt n1; cs d n1 vbi, cst dx n1, ccx n1, ccx j-jn, ccx n1, ccx n1,
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nor covetous, nor extortioner, nor railer, shall have access into the Kingdom of Heaven;
nor covetous, nor extortioner, nor railer, shall have access into the Kingdom of Heaven;
ccx j, ccx n1, ccx n1, vmb vhi n1 p-acp dt n1 pp-f n1;
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yet this soul thus prepared shall feel a comfortable assurance, that this Law was made for servants,
yet this soul thus prepared shall feel a comfortable assurance, that this Law was made for Servants,
av d n1 av vvn vmb vvi dt j n1, cst d n1 vbds vvn p-acp n2,
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and not for sons, nor for the Spouse of Christ, his Church, and the living Members thereof;
and not for Sons, nor for the Spouse of christ, his Church, and the living Members thereof;
cc xx p-acp n2, ccx p-acp dt n1 pp-f np1, po31 n1, cc dt j-vvg n2 av;
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and she may boldly say, Si peream, peream; It is all one though I perish;
and she may boldly say, Si Periam, Periam; It is all one though I perish;
cc pns31 vmb av-j vvi, fw-mi n1, n1; pn31 vbz d pi cs pns11 vvb;
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or as it is in the Original, Vecasher, quomodocunque peream; whether I perish in my estimation and opinion with men,
or as it is in the Original, Vecasher, quomodocunque Periam; whither I perish in my estimation and opinion with men,
cc c-acp pn31 vbz p-acp dt j-jn, n1, fw-la n1; cs pns11 vvb p-acp po11 n1 cc n1 p-acp n2,
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whether I perish in my fortunes, honor, or health, quomodocunque, it is all one; Heaven and earth shall pass away, but Gods word shall not pass;
whither I perish in my fortune's, honour, or health, quomodocunque, it is all one; Heaven and earth shall pass away, but God's word shall not pass;
cs pns11 vvb p-acp po11 n2, n1, cc n1, fw-la, pn31 vbz d pi; n1 cc n1 vmb vvi av, cc-acp ng1 n1 vmb xx vvi;
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and we have both that word of God which shall never have end, and that word of God which never had beginning.
and we have both that word of God which shall never have end, and that word of God which never had beginning.
cc pns12 vhb d cst n1 pp-f np1 r-crq vmb av-x vhi n1, cc d n1 pp-f np1 r-crq av-x vhn n1.
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His Word, as it is his Promise, his Scriptures and his Word, as it is himself:
His Word, as it is his Promise, his Scriptures and his Word, as it is himself:
po31 n1, c-acp pn31 vbz po31 n1, po31 n2 cc po31 n1, c-acp pn31 vbz n1:
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Christ Jesus for our assurance and security, that that Law of denying sinners access, and turning his face from them, is not a perpetual, not an irrevocable Law;
christ jesus for our assurance and security, that that Law of denying Sinners access, and turning his face from them, is not a perpetual, not an irrevocable Law;
np1 np1 p-acp po12 n1 cc n1, cst d n1 pp-f vvg n2 n1, cc vvg po31 n1 p-acp pno32, vbz xx dt j, xx dt j n1;
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but that that himself says, belongs to us:
but that that himself Says, belongs to us:
cc-acp cst d px31 vvz, vvz p-acp pno12:
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For a little while have I forsaken thee, but with great compassion will I gather thee; For a little while have I forsaken thee, but with great compassion will I gather thee;
p-acp dt j n1 vhb pns11 vvn pno21, cc-acp p-acp j n1 vmb pns11 vvi pno21;
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for a moment in mine anger I hid my face from thee for a little season,
for a moment in mine anger I hid my face from thee for a little season,
p-acp dt n1 p-acp po11 n1 pns11 vvd po11 n1 p-acp pno21 p-acp dt j n1,
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but with everlasting mercy have I had compassion on thee, saith the Lord Christ thy Redeemer ▪ How riotously and voluptuously soever I have surfeited upon sin heretofore,but with everlasting mercy have I had compassion on thee, Says the Lord christ thy Redeemer ▪ How riotously and voluptuously soever I have surfeited upon since heretofore,
cc-acp p-acp j n1 vhb pns11 vhd n1 p-acp pno21, vvz dt n1 np1 po21 n1 ▪ uh-crq av-j cc av-j av pns11 vhb vvn p-acp n1 av,
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yet if I fast that fast now;
yet if I fast that fast now;
av cs pns11 av-j cst av-j av;
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how disobedient soever I have been to my Superiors heretofore, yet if I apply my self to a conscionable humility to them now;
how disobedient soever I have been to my Superiors heretofore, yet if I apply my self to a conscionable humility to them now;
c-crq j av pns11 vhb vbn p-acp po11 n2-jn av, av cs pns11 vvb po11 n1 p-acp dt j n1 p-acp pno32 av;
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howsoever, if I have neglected necessary duties in my self, or neglected them in my Family, that either I have not been careful to give good example,
howsoever, if I have neglected necessary duties in my self, or neglected them in my Family, that either I have not been careful to give good Exampl,
c-acp, cs pns11 vhb vvn j n2 p-acp po11 n1, cc vvd pno32 p-acp po11 n1, cst d pns11 vhb xx vbn j pc-acp vvi j n1,
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or not careful that they should do according to my example, (and by the way, it is not only the Master of a house that hath the charge of a Family,
or not careful that they should do according to my Exampl, (and by the Way, it is not only the Master of a house that hath the charge of a Family,
cc xx j cst pns32 vmd vdi p-acp p-acp po11 n1, (cc p-acp dt n1, pn31 vbz xx av-j dt n1 pp-f dt n1 cst vhz dt n1 pp-f dt n1,
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but every person, every servant in the house, that hath a body and a soul, hath a house,
but every person, every servant in the house, that hath a body and a soul, hath a house,
cc-acp d n1, d n1 p-acp dt n1, cst vhz dt n1 cc dt n1, vhz dt n1,
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and a Family to look to, and to answer for) yet if I become careful now, that both I, I my self will,
and a Family to look to, and to answer for) yet if I become careful now, that both I, I my self will,
cc dt n1 pc-acp vvi p-acp, cc pc-acp vvi p-acp) av cs pns11 vvb j av, cst d pns11, sy po11 n1 vmb,
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and my whole house, all my family shall serve the Lord;
and my Whole house, all my family shall serve the Lord;
cc po11 j-jn n1, d po11 n1 vmb vvi dt n1;
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If I be thus prepar'd, thus dispos'd, thus matur'd, thus mellow'd, thus suppled, thus entendred, to the admitting of any impressions from the hand of my God;
If I be thus prepared, thus disposed, thus matured, thus mellowed, thus suppled, thus entendred, to the admitting of any impressions from the hand of my God;
cs pns11 vbb av vvd, av vvn, av j, av j-vvn, av vvn, av j, p-acp dt vvg pp-f d n2 p-acp dt n1 pp-f po11 n1;
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though there seem to be a general Law spread over all, an universal War, an universal Famine,
though there seem to be a general Law spread over all, an universal War, an universal Famine,
cs pc-acp vvi pc-acp vbi dt j n1 vvn p-acp d, dt j n1, dt j n1,
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an universal Pestilence over the whole Nation, yet I shall come either to an assurance, that though there fall so many thousands on this and on that hand, it shall not reach me;
an universal Pestilence over the Whole nation, yet I shall come either to an assurance, that though there fallen so many thousands on this and on that hand, it shall not reach me;
dt j n1 p-acp dt j-jn n1, av pns11 vmb vvi av-d p-acp dt n1, cst cs pc-acp vvi av d crd p-acp d cc p-acp d n1, pn31 vmb xx vvi pno11;
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Et si pereant, Though others perish, I shall not perish;Et si pereant, Though Others perish, I shall not perish;
fw-la fw-la fw-la, cs n2-jn vvb, pns11 vmb xx vvi;
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or to this assurance, Si peream, peream, If I perish by the good pleasure of God, I shall be well content to perish so;
or to this assurance, Si Periam, Periam, If I perish by the good pleasure of God, I shall be well content to perish so;
cc p-acp d n1, fw-mi n1, n1, cs pns11 vvb p-acp dt j n1 pp-f np1, pns11 vmb vbi av j pc-acp vvi av;
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and to this also, Et si peream, non pereo, Though I perish, I do not perish;
and to this also, Et si Periam, non pereo, Though I perish, I do not perish;
cc p-acp d av, fw-la fw-mi n1, fw-fr fw-la, cs pns11 vvb, pns11 vdb xx vvi;
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though I die, I do not die;
though I die, I do not die;
cs pns11 vvb, pns11 vdb xx vvi;
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but as that piece of money which was but the money of a poor man, being given in Subsidy, becomes a part of the Royal Exchequer:
but as that piece of money which was but the money of a poor man, being given in Subsidy, becomes a part of the Royal Exchequer:
cc-acp c-acp cst n1 pp-f n1 r-crq vbds p-acp dt n1 pp-f dt j n1, vbg vvn p-acp n1, vvz dt n1 pp-f dt j n1:
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So this body, which is but the body of a sinful man, being given in Subsidy,
So this body, which is but the body of a sinful man, being given in Subsidy,
av d n1, r-crq vbz p-acp dt n1 pp-f dt j n1, vbg vvn p-acp n1,
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as a Contribution to the Glory of my God, in the grave, becomes a part of Gods Exchequer;
as a Contribution to the Glory of my God, in the grave, becomes a part of God's Exchequer;
c-acp dt n1 p-acp dt n1 pp-f po11 n1, p-acp dt n1, vvz dt n1 pp-f npg1 n1;
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and when he opens it, he shall issue out this money, that is, manifest it again cloth'd in his Glory:
and when he Opens it, he shall issue out this money, that is, manifest it again clothed in his Glory:
cc c-crq pns31 vvz pn31, pns31 vmb vvi av d n1, cst vbz, j pn31 av vvn p-acp po31 n1:
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that body which in me was but a piece of Copper money, he shall make a Talent of Gold;
that body which in me was but a piece of Copper money, he shall make a Talon of Gold;
cst n1 r-crq p-acp pno11 vbds cc-acp dt n1 pp-f n1 n1, pns31 vmb vvi dt n1 pp-f n1;
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and which in me was but a grain of Wheat buried in the earth, he shall multiply into many ears, not of the same Wheat, but of Angels food;
and which in me was but a grain of Wheat buried in the earth, he shall multiply into many ears, not of the same Wheat, but of Angels food;
cc r-crq p-acp pno11 vbds cc-acp dt n1 pp-f n1 vvn p-acp dt n1, pns31 vmb vvi p-acp d n2, xx pp-f dt d n1, cc-acp pp-f ng1 n1;
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The Angels shall feed and rejoyce at my resurrection, when they shall see me in my soul, to have all that they have,
The Angels shall feed and rejoice At my resurrection, when they shall see me in my soul, to have all that they have,
dt n2 vmb vvi cc vvi p-acp po11 n1, c-crq pns32 vmb vvi pno11 p-acp po11 n1, pc-acp vhi d cst pns32 vhb,
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and in my body, to have that that they have not.
and in my body, to have that that they have not.
cc p-acp po11 n1, pc-acp vhi d cst pns32 vhb xx.
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7687
A SERMON Preached at Lincolns-Inn, Ascension-day, 1622. SERMON XXIII. Deut. 12.30. Take heed to thy self, that thou be not snared by following them after they be destroyed from before thee;
A SERMON Preached At Lincolns-Inn, Ascension day, 1622. SERMON XXIII. Deuteronomy 12.30. Take heed to thy self, that thou be not snared by following them After they be destroyed from before thee;
dt n1 vvn p-acp n1, n1, crd n1 np1. np1 crd. vvb n1 p-acp po21 n1, cst pns21 vbb xx vvn p-acp vvg pno32 c-acp pns32 vbb vvn p-acp p-acp pno21;
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and that thou inquire not after their gods, saying, How did those nations serve their gods? even so will I do likewise.
and that thou inquire not After their God's, saying, How did those Nations serve their God's? even so will I do likewise.
cc cst pns21 vvb xx p-acp po32 n2, vvg, q-crq vdd d n2 vvi po32 n2? av av vmb pns11 vdi av.
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WHen I consider our ascension in this life, (that which David speaks of, Who shall ascend into the hill of the Lord? ) I see the Prophet adds there, as another manner of expressing the same thing, And who shall stand in that holy place? Quis ascendet,
WHen I Consider our Ascension in this life, (that which David speaks of, Who shall ascend into the hill of the Lord?) I see the Prophet adds there, as Another manner of expressing the same thing, And who shall stand in that holy place? Quis ascendet,
c-crq pns11 vvb po12 n1 p-acp d n1, (cst r-crq np1 vvz pp-f, r-crq vmb vvi p-acp dt n1 pp-f dt n1?) pns11 vvb dt n1 vvz a-acp, p-acp j-jn n1 pp-f vvg dt d n1, cc r-crq vmb vvi p-acp d j n1? fw-la fw-la,
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& quis stabit? A man does not ascend, except he stand. And such an ascension (an ascension without a redescent) Moses provides for here.& quis stabit? A man does not ascend, except he stand. And such an Ascension (an Ascension without a redescent) Moses provides for Here.
cc fw-la fw-la? dt n1 vdz xx vvi, c-acp pns31 vvb. cc d dt n1 (dt n1 p-acp dt n1) np1 vvz p-acp av.
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First they should ascend to an abolishing of all Idolatry;
First they should ascend to an abolishing of all Idolatry;
ord pns32 vmd vvi p-acp dt n-vvg pp-f d n1;
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And then they should stand in that state, persevere in that station, and perpetuate that ascension to themselves, by shutting themselves up against any new reentries of that Idolatry which had been once happily banished from amongst them.
And then they should stand in that state, persevere in that station, and perpetuate that Ascension to themselves, by shutting themselves up against any new reentries of that Idolatry which had been once happily banished from among them.
cc cs pns32 vmd vvi p-acp d n1, vvb p-acp d n1, cc vvi d n1 p-acp px32, p-acp vvg px32 p-acp p-acp d j n2 pp-f d n1 r-crq vhd vbn a-acp av-j vvn p-acp p-acp pno32.
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The inchoation of this ascension, that step which is happily made in the abolishing of idolatry, is in the beginning of this Chapter;
The inchoation of this Ascension, that step which is happily made in the abolishing of idolatry, is in the beginning of this Chapter;
dt n1 pp-f d n1, cst n1 r-crq vbz av-j vvn p-acp dt n-vvg pp-f n1, vbz p-acp dt n-vvg pp-f d n1;
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Ye shall utterly destroy all the places, (which is a vehement gradation and heightening of the commandment:) It is a destruction, not a faint discontinuing of idolatry, but destruction;You shall utterly destroy all the places, (which is a vehement gradation and heightening of the Commandment:) It is a destruction, not a faint discontinuing of idolatry, but destruction;
pn22 vmb av-j vvi d dt n2, (r-crq vbz dt j n1 cc n1 pp-f dt n1:) pn31 vbz dt n1, xx dt j vvg pp-f n1, cc-acp n1;
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7695
It is utter destruction, not a defacing, not a deferring of idolatry;
It is utter destruction, not a defacing, not a deferring of idolatry;
pn31 vbz j n1, xx dt j-vvg, xx dt vvg pp-f n1;
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and it is the utter destruction of the very place, not a seising the riches of the place,
and it is the utter destruction of the very place, not a seizing the riches of the place,
cc pn31 vbz dt j n1 pp-f dt j n1, xx dt vvg dt n2 pp-f dt n1,
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7697
nor a slight correction of the abuses of the place, but the place it self,
nor a slight correction of the Abuses of the place, but the place it self,
ccx dt j n1 pp-f dt n2 pp-f dt n1, cc-acp dt n1 pn31 n1,
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7698
and (as is there expressed) all the place, not to leave the Devil one Chappel wherein the Nations had served their gods.
and (as is there expressed) all the place, not to leave the devil one Chapel wherein the nations had served their God's.
cc (c-acp vbz a-acp vvn) d dt n1, xx pc-acp vvi dt n1 crd n1 c-crq dt n2 vhd vvn po32 n2.
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And the Holy Ghost proceeds in the next verse with this particular vehemency, You shall overthrow their altars, break their pillars, burn their groves, hew down their images, and destroy their names.
And the Holy Ghost proceeds in the next verse with this particular vehemency, You shall overthrow their Altars, break their pillars, burn their groves, hew down their Images, and destroy their names.
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But all this is but the inchoation of this ascension, the first step in abolishing idolatry:
But all this is but the inchoation of this Ascension, the First step in abolishing idolatry:
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The consummation of it is, in standing there; and that's in this Text, Take heed to thy self, &c.
The consummation of it is, in standing there; and that's in this Text, Take heed to thy self, etc.
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The words are an Inhibition, and the persons are all they to whom God hath extended his favors, The words Are an Inhibition, and the Persons Are all they to whom God hath extended his favors,
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so far as to deliver them from Idolatry formerly practised amongst them, and to bring them to the sincere worship of his Name.
so Far as to deliver them from Idolatry formerly practised among them, and to bring them to the sincere worship of his Name.
av av-j c-acp pc-acp vvi pno32 p-acp n1 av-j vvn p-acp pno32, cc pc-acp vvi pno32 p-acp dt j n1 pp-f po31 n1.
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And for such persons we need not go far, for we our selves are they. God hath given us such a deliverance heretofore in the reformation of Religion;
And for such Persons we need not go Far, for we our selves Are they. God hath given us such a deliverance heretofore in the Reformation of Religion;
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so far we are ascended, and so the Inhibition lies upon us, that we slide not back again. It hath two parts;
so Far we Are ascended, and so the Inhibition lies upon us, that we slide not back again. It hath two parts;
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1. The main matter of the Inhibition, That we be not snared by Idolaters, after they have been destroyed from before us.
1. The main matter of the Inhibition, That we be not snared by Idolaters, After they have been destroyed from before us.
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And secondly, two particular dangers whereby we may be snared; First, by following them: Take heed you be not snared by them;
And secondly, two particular dangers whereby we may be snared; First, by following them: Take heed you be not snared by them;
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and then by an over-curious enquiring into their Religion, Enquire not after their Gods, &c. And through the first, the matter of the Inhibition, we shall pass by these steps, 1. That there is no security;
and then by an overcurious inquiring into their Religion, Inquire not After their God's, etc. And through the First, the matter of the Inhibition, we shall pass by these steps, 1. That there is no security;
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there is still danger, though the Idolater be destroyed.
there is still danger, though the Idolater be destroyed.
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And secondly, That there is therefore a diligence to be required, Take heed to thy self.
And secondly, That there is Therefore a diligence to be required, Take heed to thy self.
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And then thirdly, That the danger from which this diligence must deliver us, is a snare; Take heed lest thou be snared.
And then Thirdly, That the danger from which this diligence must deliver us, is a snare; Take heed lest thou be snared.
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And for the branches of the second part, the snare of following them; the snare of enquiring into their opinions;
And for the branches of the second part, the snare of following them; the snare of inquiring into their opinions;
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it shall least incumber you to have them opened then, when we come to handle them;
it shall least encumber you to have them opened then, when we come to handle them;
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first we pass through the first part.
First we pass through the First part.
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In that, the first branch is, That there is no security, though the enemy be destroyed. In that, the First branch is, That there is no security, though the enemy be destroyed.
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And there we are to consider first, what amounts to a destruction, what is called a destruction in this case;
And there we Are to Consider First, what amounts to a destruction, what is called a destruction in this case;
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God had promised the children of Israel, that he would give all the inhabitants of the Land of Promise into their hands;
God had promised the children of Israel, that he would give all the inhabitants of the Land of Promise into their hands;
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that he would abolish them, destroy them, and (as his own phrase is) cut them off. God performs all his promises;
that he would Abolah them, destroy them, and (as his own phrase is) Cut them off. God performs all his promises;
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was this performed to them? did God destroy them all? Truly it was very much that God did in this behalf.
was this performed to them? did God destroy them all? Truly it was very much that God did in this behalf.
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He got great victories for them, and by strange means. One angel was able to destroy for them almost 200 thousand Assyrians in one night in Senacheribs Army.
He god great victories for them, and by strange means. One angel was able to destroy for them almost 200 thousand Assyrians in one night in Senacherib's Army.
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This was a real execution by the hands of one, who having Commission, had truly Power to do it, an Angel. This was a real execution by the hands of one, who having Commission, had truly Power to do it, an Angel.
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But he prevailed for them so too in another case, only by an apparition of Angels,
But he prevailed for them so too in Another case, only by an apparition of Angels,
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when there was no blow strucken, when Elisha 's servant saw mountains full of Horses and Chariots of fire.
when there was no blow strucken, when Elisha is servant saw Mountains full of Horses and Chariots of fire.
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He prevailed for them by creatures of a much lower rank, and weak in their nature, by Hornets.
He prevailed for them by creatures of a much lower rank, and weak in their nature, by Hornets.
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He promises Moses, that he would send Hornets before them, and they should drive out the Inhabitants of the Land. He prevails for them by creatures of a lower rank then they, by creatures without life, by stones.
He promises Moses, that he would send Hornets before them, and they should drive out the Inhabitants of the Land. He prevails for them by creatures of a lower rank then they, by creatures without life, by stones.
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The Lord discomfeited them by great stones from heaven.
The Lord discomfited them by great stones from heaven.
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He prevailed by that which is no creature, no subsistence, a sound only, The Lord thundered with a great Thunder upon the Philistines, and discomfeited them.
He prevailed by that which is no creature, no subsistence, a found only, The Lord thundered with a great Thunder upon the philistines, and discomfited them.
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He took a lower way then this, he employed nothing, and yet did the work, by imprinting a terror in their hearts, Five of you shall chase a hundred,
He took a lower Way then this, he employed nothing, and yet did the work, by imprinting a terror in their hearts, Five of you shall chase a hundred,
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and a hundred of you shall put ten thousand to flight. And a way lower then that;and a hundred of you shall put ten thousand to flight. And a Way lower then that;
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he wrought not upon their mindes, but upon their senses. He smote a whole Army with blindness. And he went further yet; he wrought not upon their minds, but upon their Senses. He smote a Whole Army with blindness. And he went further yet;
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he did nothing at all upon them, and yet wrought his purpose, only by diversion;
he did nothing At all upon them, and yet wrought his purpose, only by diversion;
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when Saul pursued David with the most vehemence of all, a messenger came and told him that the Philistines had invaded his Land,
when Saul pursued David with the most vehemence of all, a Messenger Come and told him that the philistines had invaded his Land,
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and then he gave over the pursuit of David. Really great, admirably strange things did God in the behalf of his children,
and then he gave over the pursuit of David. Really great, admirably strange things did God in the behalf of his children,
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for the destruction of his and their Idolatrous enemies. But yet were they ever destroy'd? totally destroy'd they were not;
for the destruction of his and their Idolatrous enemies. But yet were they ever destroyed? totally destroyed they were not;
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The Lord left some Nations (says the Text there) without hastily driving them out;
The Lord left Some nations (Says the Text there) without hastily driving them out;
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neither did he deliver them into the hands of Joshuah. The Jebusites dwell with the children of Benjamin in Jerusalem unto this day, (says that holy story) and so did other Nations with the other Tribes in other places.
neither did he deliver them into the hands of Joshua. The Jebusites dwell with the children of Benjamin in Jerusalem unto this day, (Says that holy story) and so did other nations with the other Tribes in other places.
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They were able (as we are told there) to put the Canaanites to Tribute, They were able (as we Are told there) to put the Canaanites to Tribute,
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but not to drive them out; to make Penal Laws against them, but not to deliver the Land of them.
but not to drive them out; to make Penal Laws against them, but not to deliver the Land of them.
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Now why did God do this? We would not ask this question, if God had not told us, ut erudiret in iis Jerusalem, that the Enemy might be their Schoolmaster,
Now why did God do this? We would not ask this question, if God had not told us, ut erudiret in iis Jerusalem, that the Enemy might be their Schoolmaster,
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and War their Chatechism, that they might never think that they stood in no more need of God.
and War their Catechism, that they might never think that they stood in no more need of God.
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The Lord was with Judah, (saith the Text) so far with him, as that he drave out the Inhabitants of the Mountain, The Lord was with Judah, (Says the Text) so Far with him, as that he drave out the Inhabitants of the Mountain,
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but yet would not drive out the Inhabitants of the Valley. Sometimes God does the greater work, and yet leaves some lesser things undone.
but yet would not drive out the Inhabitants of the Valley. Sometime God does the greater work, and yet leaves Some lesser things undone.
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God chooses his Matter and his Manner, and his Measure, and his Means, and his Minutes:
God chooses his Matter and his Manner, and his Measure, and his Means, and his Minutes:
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But yet God is truly and justly said to have destroyed those Idolatrous Enemies, in that he brought them so low,
But yet God is truly and justly said to have destroyed those Idolatrous Enemies, in that he brought them so low,
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as that they could not give Laws to the children of Israel, nor force them to the Idolatrous Worship of their gods,
as that they could not give Laws to the children of Israel, nor force them to the Idolatrous Worship of their God's,
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though some scattered Idolaters did still live amongst them.
though Some scattered Idolaters did still live among them.
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God could destroy Nequitias in coelestibus, he could evacuate all Powers and Principalities, he could annihilate the Devil,
God could destroy Nequitias in coelestibus, he could evacuate all Powers and Principalities, he could annihilate the devil,
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or he could put him out of Commission, take from him the power of tempting or solliciting his servants.
or he could put him out of Commission, take from him the power of tempting or soliciting his Servants.
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Though God hath not done it, yet he is properly said to have destroyed him, because he hath destroyed his Kingdom.
Though God hath not done it, yet he is properly said to have destroyed him, Because he hath destroyed his Kingdom.
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Death is swallowed up in victory, saith Saint Paul out of Ose. O death, where is thy sting, says he! Where is it!Death is swallowed up in victory, Says Saint Paul out of Ose. O death, where is thy sting, Says he! Where is it!
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Why, it is in thy bosome. It is at the heart of the greatest Princes of the earth;
Why, it is in thy bosom. It is At the heart of the greatest Princes of the earth;
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Though they be gods, they die like men. O grave, where is thy victory, says he there!
Though they be God's, they die like men. Oh grave, where is thy victory, Says he there!
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Why, above the Victories, and Trophies and Triumphs of all the Conquerors in the world.
Why, above the Victories, and Trophies and Triumphos of all the Conquerors in the world.
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And yet the Apostle speaks, (and justly) as if there were no death in man, no sting in death, no grave after death,
And yet the Apostle speaks, (and justly) as if there were no death in man, no sting in death, no grave After death,
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because to him who dies in the Lord, all this is nothing; not he by death, but death in him is destroyed.
Because to him who die in the Lord, all this is nothing; not he by death, but death in him is destroyed.
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And as it is of the cause of Sin, the Devil; and of the effect of Sin, Death;
And as it is of the cause of since, the devil; and of the Effect of since, Death;
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so is it of Sin it self; it is destroyed, and yet we sin.
so is it of since it self; it is destroyed, and yet we sin.
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He that is born of God, doth not commit sin so, as that sin shall be imputed to him.He that is born of God, does not commit since so, as that since shall be imputed to him.
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Sin and Satan, and Death are destroyed in us, because they can do no harm to us.
since and Satan, and Death Are destroyed in us, Because they can do no harm to us.
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So the Idolatrous Nations were destroyed amongst the Israelites, because they could not bring in an Inquisition amongst them,
So the Idolatrous nations were destroyed among the Israelites, Because they could not bring in an Inquisition among them,
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and force them to their Religion.
and force them to their Religion.
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And so Idolatry hath been destroyed amongst us, destroyed so, as that it hath been declared to be Idolatry towards God,
And so Idolatry hath been destroyed among us, destroyed so, as that it hath been declared to be Idolatry towards God,
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and declared to be complicated and wrapped up inseparably in Treason towards the King and the State.
and declared to be complicated and wrapped up inseparably in Treason towards the King and the State.
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Our Schools and Pulpits have destroyed it, and our Parliaments have destroyed it. Our Pulpits establish them that stay at home;
Our Schools and Pulpits have destroyed it, and our Parliaments have destroyed it. Our Pulpits establish them that stay At home;
po12 n2 cc n2 vhb vvn pn31, cc po12 n2 vhb vvn pn31. po12 n2 vvi pno32 cst vvb p-acp n1-an;
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and our Laws are able to lay hold upon them that run from home, and return ill affected to their home.
and our Laws Are able to lay hold upon them that run from home, and return ill affected to their home.
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Let no man therefore murmur at Gods proceedings, and say, If God had a minde to destroy Idolatry, he would have left no seed,
Let no man Therefore murmur At God's proceedings, and say, If God had a mind to destroy Idolatry, he would have left no seed,
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or he would not have admitted such arepullulation, and such a growth of that seed as he hath done.
or he would not have admitted such arepullulation, and such a growth of that seed as he hath done.
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God hath his own ends and his own ways:
God hath his own ends and his own ways:
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He destroyed the Nations from before the Israelites; Christ hath destroyed Sin, and Satan, and Death, and Hell;
He destroyed the nations from before the Israelites; christ hath destroyed since, and Satan, and Death, and Hell;
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and Idolaters amongst us, for Gods greater glory, do remain. For such a destruction as should be absolute, God never intended, God never promised;
and Idolaters among us, for God's greater glory, do remain. For such a destruction as should be absolute, God never intended, God never promised;
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for that were to occasion, and to induce a security, and remove all diligence:
for that were to occasion, and to induce a security, and remove all diligence:
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Which is our second Branch in this first part [ Cave tibi ] see, take heed, &c. In the beginning of the world we presume all things to have been produced in their best state;
Which is our second Branch in this First part [ Cave tibi ] see, take heed, etc. In the beginning of the world we presume all things to have been produced in their best state;
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all was perfect, and yet how soon a decay! all was summer, and yet how soon a fall of the leaf!
all was perfect, and yet how soon a decay! all was summer, and yet how soon a fallen of the leaf!
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a fall in Paradise, not of the leaf, but of the Tree it self, Adam fell;
a fallen in Paradise, not of the leaf, but of the Tree it self, Adam fell;
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A fall before that, in heaven it self, Angels fell:
A fallen before that, in heaven it self, Angels fell:
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Better security then Adam, then Angels had there, we cannot have, we cannot look for here.
Better security then Adam, then Angels had there, we cannot have, we cannot look for Here.
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And therefore there is danger still, still occasion of diligence, of consideration. The chewing of the Cudd was a distinctive mark of cleanness in the Creature:
And Therefore there is danger still, still occasion of diligence, of consideration. The chewing of the Cudd was a distinctive mark of cleanness in the Creature:
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The holy rumination the daily consideration of his Christianity, is a good character of a Christian.
The holy rumination the daily consideration of his Christianity, is a good character of a Christian.
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Covet earnestly the best gifts, says the Apostle; Covet earnestly the best Gifts, Says the Apostle;
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those to whom he writ had good gifts already, yet he exhorts them to a desire of better And what doth he promise them? not the Gift it self,
those to whom he writ had good Gifts already, yet he exhorts them to a desire of better And what does he promise them? not the Gift it self,
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but the way to it, I will shew a more excellent way. There is still something more excellent then we have yet attained to.
but the Way to it, I will show a more excellent Way. There is still something more excellent then we have yet attained to.
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Non dicit charisma, sed viam. The best step, the best height in this world, is but the way to a better; Non dicit charisma, sed viam. The best step, the best height in this world, is but the Way to a better;
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and still we have way before us to walk further in ▪ Anathema pro fratribus, was but once said;
and still we have Way before us to walk further in ▪ Anathema Pro fratribus, was but once said;
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St. Paul once, and in a vehement, and inordinate zeal, and religious distemper said so, That he could be content to be separated from Christ.
Saint Paul once, and in a vehement, and inordinate zeal, and religious distemper said so, That he could be content to be separated from christ.
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Exi à me Domine, was but once said, once St. Peter said, Depart from me, O Lord. Exit à me Domine, was but once said, once Saint Peter said, Depart from me, Oh Lord.
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The Anathema, the exi but once;
The Anathema, the Exit but once;
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but the Adveniat Regnum, Let thy Kingdom come, I hope is said more then once by every one of us, every day;
but the May he come Kingdom, Let thy Kingdom come, I hope is said more then once by every one of us, every day;
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every day we receive, and yet every day we pray for that Kingdom, more and more assurance of Glory, by more and more increase of Grace.
every day we receive, and yet every day we pray for that Kingdom, more and more assurance of Glory, by more and more increase of Grace.
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For as there are bodily diseases, and spiritual diseases too, proper to certain ages, (a yong man and an old man are not ordinarily subject to the same distempers,
For as there Are bodily diseases, and spiritual diseases too, proper to certain ages, (a young man and an old man Are not ordinarily Subject to the same distempers,
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nor to the same vices) so particular forms of Religion have their indispositions, their ill inclinations too.
nor to the same vices) so particular forms of Religion have their indispositions, their ill inclinations too.
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Thou art bred in a Reformed Church, where the truth of Christ is sincerely Preached, bless God for it;
Thou art bred in a Reformed Church, where the truth of christ is sincerely Preached, bless God for it;
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but even there thou mayest contract a pride, an opinion of purity, and uncharitably despise those who labour yet under their ignorances or superstitions;
but even there thou Mayest contract a pride, an opinion of purity, and uncharitably despise those who labour yet under their ignorances or superstitions;
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or thou mayest grow weary of thy Manna, and smell after Egyptian Onions again.
or thou Mayest grow weary of thy Manna, and smell After Egyptian Onions again.
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It is not enough that the State and the Church hath destroyed Idolatry so far as we said before;
It is not enough that the State and the Church hath destroyed Idolatry so Far as we said before;
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still there are weeds, still there are seeds: And therefore Cave, Take heed. But yet it is but, Take heed. It is not take thought.
still there Are weeds, still there Are seeds: And Therefore Cave, Take heed. But yet it is but, Take heed. It is not take Thought.
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Afflict not thy self, deject not thy self with ominous presages, and prophetical melancholy, thy God will overthrow this Religion,Afflict not thy self, deject not thy self with ominous presages, and prophetical melancholy, thy God will overthrow this Religion,
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and destroy this work which his right hand hath been a hundred years in repairing, and scatter his corn which his right hand hath been a hundred years in purifying.
and destroy this work which his right hand hath been a hundred Years in repairing, and scatter his corn which his right hand hath been a hundred Years in purifying.
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Come not to say, It was but the passion and animosity of Luther, It was but the ambition and singularity of Calvin that induc'd this Religion,
Come not to say, It was but the passion and animosity of Luther, It was but the ambition and singularity of calvin that induced this Religion,
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7799
and now that that is spent, the Religion melts like snow.
and now that that is spent, the Religion melts like snow.
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Take no such thought, be not afraid that the truth of God shall or can perish: It is not, Take thought;
Take no such Thought, be not afraid that the truth of God shall or can perish: It is not, Take Thought;
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but it is much less, Take arms. Men may have false conceptions of preparations, and ways laid towards a re-entry of Idolatry;
but it is much less, Take arms. Men may have false conceptions of preparations, and ways laid towards a reentry of Idolatry;
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and men may have just and true reasons of, or religious indignation to see so bad and so insolent uses made of those favours which are offered to persons of that profession;
and men may have just and true Reasons of, or religious Indignation to see so bad and so insolent uses made of those favours which Are offered to Persons of that profession;
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but yet our inhibition is no further here, but to take heed, not to take arms, not to come by violence, not to slackness of Allegiance and Obedience.
but yet our inhibition is no further Here, but to take heed, not to take arms, not to come by violence, not to slackness of Allegiance and obedience.
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It is but Take heed, and but Take heed to thy self.
It is but Take heed, and but Take heed to thy self.
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7805
Pretend not thou who art but a private man, to be an Overseer of the Publick,
Pretend not thou who art but a private man, to be an Overseer of the Public,
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or a Controller of him who (by way of coaction) is accountable to God only,
or a Controller of him who (by Way of coaction) is accountable to God only,
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and neither to any great Officer at home, nor to the whole body of the people there,
and neither to any great Officer At home, nor to the Whole body of the people there,
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nor to any neighbour-Prince or State abroad. Idolatry is destroyed; but yet there is danger, not to make thee take thought, to suspect Gods Power,
nor to any neighbour-Prince or State abroad. Idolatry is destroyed; but yet there is danger, not to make thee take Thought, to suspect God's Power,
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(28) sermon (DIV1)
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or his Will to sustain his Cause; not to take arms, as if the Lord of Hosts needed Rebels;
or his Will to sustain his Cause; not to take arms, as if the Lord of Hosts needed Rebels;
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but to take heed, to watch plots of circumvention, and to heed to thy self, that is, to all under thy charge,
but to take heed, to watch plots of circumvention, and to heed to thy self, that is, to all under thy charge,
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for thy danger is not evident.
for thy danger is not evident.
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It is a snare, Laqueus, which is our last stop and step in this first part.
It is a snare, Laqueus, which is our last stop and step in this First part.
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There is danger though the Idolaters be thus destroyed.
There is danger though the Idolaters be thus destroyed.
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There is use of diligence, if there be danger, and the more, if this danger be a snare.
There is use of diligence, if there be danger, and the more, if this danger be a snare.
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7815
Take heed that the Idolater do not kindle a Rebellion; take heed that the Idolater do not sollicite an Invasion;
Take heed that the Idolater do not kindle a Rebellion; take heed that the Idolater do not solicit an Invasion;
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take heed of publick and general dangers. These be Caveats for Princes;
take heed of public and general dangers. These be Caveats for Princes;
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but take heed of a snake, take heed of a snare, this appertains to every private man.
but take heed of a snake, take heed of a snare, this appertains to every private man.
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God studied plagues for Egypt, and they were strange plagues; God studied plagues for Egypt, and they were strange plagues;
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but that's as great as any at least, which David speaks of, Pluet laqueos, Upon the wicked God shall rain snares.
but that's as great as any At least, which David speaks of, Pluet laqueos, Upon the wicked God shall rain snares.
cc-acp d|vbz p-acp j c-acp d p-acp ds, r-crq np1 vvz pp-f, fw-la fw-la, p-acp dt j np1 vmb vvi n2.
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7820
And after, Mensa laqueus, Their table shall become a snare before them.
And After, Mensa Laqueus, Their table shall become a snare before them.
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7821
And if God punish our negligence of his former favours so far, as to rain snares even at our tables, that almost at every table that we can come to, we shall meet some that would ensnare us, Is not this Caveat necessary in these times? Take heed that thou be not snared.
And if God Punish our negligence of his former favours so Far, as to rain snares even At our tables, that almost At every table that we can come to, we shall meet Some that would ensnare us, Is not this Caveat necessary in these times? Take heed that thou be not snared.
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7822
David thought he had carried his complaint to the highest, when he said of his Enemies, They commune of laying snares privily. David Thought he had carried his complaint to the highest, when he said of his Enemies, They commune of laying snares privily.
np1 vvd pns31 vhd vvn po31 n1 p-acp dt js, c-crq pns31 vvd pp-f po31 n2, pns32 j pp-f vvg n2 av-j.
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7823
But now they do not plot privily, but avow their mischiefs, and speak so, as we dare scarce confess that we heard them:
But now they do not plot privily, but avow their mischiefs, and speak so, as we Dare scarce confess that we herd them:
p-acp av pns32 vdb xx vvi av-j, cc-acp vvb po32 n2, cc vvb av, c-acp pns12 vvb av-j vvi cst pns12 vvd pno32:
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7824
And that's a shrewd snare, when they dare speak more then we dare hear.
And that's a shrewd snare, when they Dare speak more then we Dare hear.
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7825
Will a man have taken up a snare from the earth, and have taken nothing, saith the Prophet? Since they have laid their snares, they will take some, and thou mayest be one: Will a man have taken up a snare from the earth, and have taken nothing, Says the Prophet? Since they have laid their snares, they will take Some, and thou Mayest be one:
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7826
And therefore take heed of their snares.
And Therefore take heed of their snares.
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7827
There is a snare laid for thy son, a perswasion to send him to foreign Universities;
There is a snare laid for thy son, a persuasion to send him to foreign Universities;
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7828
they will say, Not to change his Religion: For Religion, let him do as he shall see cause;
they will say, Not to change his Religion: For Religion, let him doe as he shall see cause;
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7829
but there he shall be better taught, and better bred then at home.
but there he shall be better taught, and better bred then At home.
cc-acp a-acp pns31 vmb vbi av-jc vvn, cc av-jc vvn av p-acp n1-an.
(28) sermon (DIV1)
379
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There is a share laid for thy servants, what need they come to Church, they have nothing to lose, who will indite them, who will persecute them? And yet in due time such servants may do the Cause as much good as the Masters.
There is a share laid for thy Servants, what need they come to Church, they have nothing to loose, who will indite them, who will persecute them? And yet in due time such Servants may do the Cause as much good as the Masters.
pc-acp vbz dt n1 vvn p-acp po21 n2, r-crq n1 pns32 vvb p-acp n1, pns32 vhb pix pc-acp vvi, r-crq vmb vvi pno32, r-crq vmb vvi pno32? cc av p-acp j-jn n1 d n2 vmb vdi dt n1 c-acp d j c-acp dt n2.
(28) sermon (DIV1)
379
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7831
There is a snare laid for thy wife;
There is a snare laid for thy wife;
pc-acp vbz dt n1 vvn p-acp po21 n1;
(28) sermon (DIV1)
379
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7832
Her Religion, say they, doth not hinder her husbands preferment, why should she refuse to apply her self to them? We have used to speak proverbially of a Curtain Sermon, as of a shrewd thing;
Her Religion, say they, does not hinder her Husbands preferment, why should she refuse to apply her self to them? We have used to speak proverbially of a Curtain Sermon, as of a shrewd thing;
po31 n1, vvb pns32, vdz xx vvi po31 ng1 n1, q-crq vmd pns31 vvi pc-acp vvi po31 n1 p-acp pno32? pns12 vhb vvn pc-acp vvi av-j pp-f dt n1 n1, c-acp pp-f dt j n1;
(28) sermon (DIV1)
379
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but a Curtain Mass, a Curtain Requiem, a snare in thy bed; a snake in thy bosome is somewhat worse.
but a Curtain Mass, a Curtain Requiem, a snare in thy Bed; a snake in thy bosom is somewhat Worse.
cc-acp dt n1 n1, dt n1 n1, dt n1 p-acp po21 n1; dt n1 p-acp po21 n1 vbz av av-jc.
(28) sermon (DIV1)
379
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I know not what name we may give to such a womans husband;
I know not what name we may give to such a woman's husband;
pns11 vvb xx r-crq n1 pns12 vmb vvi p-acp d dt ng1 n1;
(28) sermon (DIV1)
379
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but I am sure such a wife hath committed adultery, Spiritual Adultery, and that with her husbands knowledge; call him what you will.
but I am sure such a wife hath committed adultery, Spiritual Adultery, and that with her Husbands knowledge; call him what you will.
cc-acp pns11 vbm j d dt n1 vhz vvn n1, j n1, cc cst p-acp po31 ng1 n1; vvb pno31 r-crq pn22 vmb.
(28) sermon (DIV1)
379
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7836
There is a snare for thy servant, for thy son, for thy wife, and for thy fame too;
There is a snare for thy servant, for thy son, for thy wife, and for thy fame too;
pc-acp vbz dt n1 p-acp po21 n1, p-acp po21 n1, p-acp po21 n1, cc p-acp po21 n1 av;
(28) sermon (DIV1)
379
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and how far soever thou wert from it, they will have the world believe thou diedst a Papist.
and how Far soever thou Wertenberg from it, they will have the world believe thou diedest a Papist.
cc c-crq av-j av pns21 vbd2r p-acp pn31, pns32 vmb vhi dt n1 vvb pns21 vvd2 dt njp.
(28) sermon (DIV1)
379
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7838
If thy declination be towards profit, if thy byas turn that way, there is a snare in the likeness of a Chain, of a Jewel, a Pension.
If thy declination be towards profit, if thy bias turn that Way, there is a snare in the likeness of a Chain, of a Jewel, a Pension.
cs po21 n1 vbi p-acp n1, cs po21 n1 vvi d n1, pc-acp vbz dt n1 p-acp dt n1 pp-f dt vvb, pp-f dt n1, dt n1.
(28) sermon (DIV1)
379
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7839
If it be society and conversation, there may be a snare in meeting more good company at Masses, then at thy Parish Church.
If it be society and Conversation, there may be a snare in meeting more good company At Masses, then At thy Parish Church.
cs pn31 vbb n1 cc n1, pc-acp vmb vbi dt n1 p-acp n1 av-dc j n1 p-acp n2, av p-acp po21 n1 n1.
(28) sermon (DIV1)
379
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If it be levity, and affectation of new things, there may be a snare of things so new in that Religion,
If it be levity, and affectation of new things, there may be a snare of things so new in that Religion,
cs pn31 vbb n1, cc n1 pp-f j n2, pc-acp vmb vbi dt n1 pp-f n2 av j p-acp d n1,
(28) sermon (DIV1)
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as that this Kingdom never saw them yet, not then when this Kingdom was of that Religion.
as that this Kingdom never saw them yet, not then when this Kingdom was of that Religion.
c-acp cst d n1 av-x vvd pno32 av, xx av c-crq d n1 vbds pp-f d n1.
(28) sermon (DIV1)
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For we had received the Reformation before the Council of Trent, and before the growth of the Jesuits:
For we had received the Reformation before the Council of Trent, and before the growth of the Jesuits:
c-acp pns12 vhd vvn dt n1 p-acp dt n1 pp-f np1, cc p-acp dt n1 pp-f dt np2:
(28) sermon (DIV1)
379
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And if we should turn to them now, we should be worse then we were before we receiv'd the Reformation;
And if we should turn to them now, we should be Worse then we were before we received the Reformation;
cc cs pns12 vmd vvi p-acp pno32 av, pns12 vmd vbi jc cs pns12 vbdr c-acp pns12 vvd dt n1;
(28) sermon (DIV1)
379
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and the Council of Trent and the Jesuits have made that Religion worse then it was;
and the Council of Trent and the Jesuits have made that Religion Worse then it was;
cc dt n1 pp-f np1 cc dt np2 vhb vvn d n1 av-jc cs pn31 vbds;
(28) sermon (DIV1)
379
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as St. Bernard says upon St. Pauls words, Neither height, nor depth, nor life, nor death, shall separate us: as Saint Bernard Says upon Saint Paul's words, Neither height, nor depth, nor life, nor death, shall separate us:
p-acp n1 np1 vvz p-acp n1 npg1 n2, dx n1, ccx n1, ccx n1, ccx n1, vmb vvi pno12:
(28) sermon (DIV1)
379
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Minime tamen dicit, nec nos ipsi. Minime tamen dicit, nec nos ipsi.
fw-la fw-la fw-la, fw-la fw-la fw-la.
(28) sermon (DIV1)
379
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7847
The Apostle doth not say, that we our selves, and our own concupisences shall not separate us from God.
The Apostle does not say, that we our selves, and our own concupiscences shall not separate us from God.
dt n1 vdz xx vvi, cst pns12 po12 n2, cc po12 d n2 vmb xx vvi pno12 p-acp np1.
(28) sermon (DIV1)
379
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7848
So though Excommunications have not, Invasions have not, Powder-Plots have not; yet God knows what those snares may work upon us.
So though Excommunications have not, Invasions have not, Gunpowder plots have not; yet God knows what those snares may work upon us.
av cs n2 vhb xx, n2 vhb xx, n2 vhb xx; av np1 vvz q-crq d n2 vmb vvi p-acp pno12.
(28) sermon (DIV1)
379
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7849
In laqueo suo comprehendantur, says David. Now laqueus is a snare, as their malice intends it for us; In laqueo Sue comprehendantur, Says David. Now Laqueus is a snare, as their malice intends it for us;
p-acp fw-la fw-la fw-la, vvz np1. av n2 vbz dt n1, c-acp po32 n1 vvz pn31 p-acp pno12;
(28) sermon (DIV1)
379
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and laqueus is a halter, as our Laws intend it for them; and in laqueo suo, as it's theirs, let them be taken.
and Laqueus is a halter, as our Laws intend it for them; and in laqueo Sue, as it's theirs, let them be taken.
cc n2 vbz dt n1, c-acp po12 n2 vvb pn31 p-acp pno32; cc p-acp fw-la fw-la, c-acp pn31|vbz png32, vvb pno32 vbi vvn.
(28) sermon (DIV1)
379
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7851
Our good and great God in his power and mercy hath destroyed Idolatry;
Our good and great God in his power and mercy hath destroyed Idolatry;
po12 j cc j np1 p-acp po31 n1 cc n1 vhz vvn n1;
(28) sermon (DIV1)
379
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but in his wisdom he hath left exercise for our diligence in some danger, and that danger is a snare,
but in his Wisdom he hath left exercise for our diligence in Some danger, and that danger is a snare,
cc-acp p-acp po31 n1 pns31 vhz vvn n1 p-acp po12 n1 p-acp d n1, cc d n1 vbz dt n1,
(28) sermon (DIV1)
379
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and therefore, Take heed thou be not snared. And so we have done with the first part.
and Therefore, Take heed thou be not snared. And so we have done with the First part.
cc av, vvb n1 pns21 vbb xx vvn. cc av pns12 vhb vdn p-acp dt ord n1.
(28) sermon (DIV1)
379
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7854
Our second part consists of two branches, of two ways of falling into this danger.
Our second part consists of two branches, of two ways of falling into this danger.
po12 ord n1 vvz pp-f crd n2, pp-f crd n2 pp-f vvg p-acp d n1.
(28) sermon (DIV1)
380
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7855
First, by following them; and then, by inquiring into their Religion. For the first, the Original word which we translate, following, is Achareihem, and it is only post eos, Come not after them;
First, by following them; and then, by inquiring into their Religion. For the First, the Original word which we translate, following, is Achareihem, and it is only post eos, Come not After them;
ord, p-acp vvg pno32; cc av, p-acp vvg p-acp po32 n1. p-acp dt ord, dt j-jn n1 r-crq pns12 vvb, vvg, vbz np1, cc pn31 vbz j vvb fw-gr, vvb xx p-acp pno32;
(28) sermon (DIV1)
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7856
which (if we were to reflect at all, which we always avoid, upon publick things) would afford a good note for the publick,
which (if we were to reflect At all, which we always avoid, upon public things) would afford a good note for the public,
r-crq (cs pns12 vbdr pc-acp vvi p-acp d, r-crq pns12 av vvi, p-acp j n2) vmd vvi dt j n1 p-acp dt j,
(28) sermon (DIV1)
380
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7857
for the Magistrate, Come not after these Idolaters, but be still beforehand with them.
for the Magistrate, Come not After these Idolaters, but be still beforehand with them.
p-acp dt n1, vvb xx p-acp d n2, cc-acp vbi av av p-acp pno32.
(28) sermon (DIV1)
380
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7858
That which is proverbially said of particular Bodies, will hold in a Body Politick, in any State.
That which is proverbially said of particular Bodies, will hold in a Body Politic, in any State.
d r-crq vbz av-j vvn pp-f j n2, vmb vvi p-acp dt n1 j, p-acp d n1.
(28) sermon (DIV1)
380
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7859
Qui medicè miserè. That man hath no health, who is put to sustain it, or repair it with continual Physick.Qui medicè miserè. That man hath no health, who is put to sustain it, or repair it with continual Physic.
fw-la fw-la fw-la. cst n1 vhz dx n1, r-crq vbz vvn pc-acp vvi pn31, cc vvi pn31 p-acp j n1.
(28) sermon (DIV1)
380
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7860
That State hath no safety, that refers all to a defensive War, and to a reparation of Breaches, then when they are made.
That State hath no safety, that refers all to a defensive War, and to a reparation of Breaches, then when they Are made.
cst n1 vhz dx n1, cst vvz d p-acp dt j n1, cc p-acp dt n1 pp-f n2, av c-crq pns32 vbr vvn.
(28) sermon (DIV1)
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7861
That State will be subject to the other Proverb, which Chrysostom foresaw:
That State will be Subject to the other Proverb, which Chrysostom foresaw:
cst n1 vmb vbi j-jn p-acp dt j-jn n1, r-crq np1 vvd:
(28) sermon (DIV1)
380
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7862
Medice cura teipsum. That State which hath been a Physitian to all her neighbour States, let blood,Medice Cure teipsum. That State which hath been a physician to all her neighbour States, let blood,
np1 fw-la fw-la. cst n1 r-crq vhz vbn dt n1 p-acp d po31 n1 n2, vvb n1,
(28) sermon (DIV1)
380
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7863
and staunched blood in them, so as conduced best to their own health, may be put to imploy all her means upon her self, to repair and cure her self,
and staunched blood in them, so as conduced best to their own health, may be put to employ all her means upon her self, to repair and cure her self,
cc j-vvn n1 p-acp pno32, av c-acp vvd js p-acp po32 d n1, vmb vbi vvn pc-acp vvi d po31 n2 p-acp po31 n1, pc-acp vvi cc vvi po31 n1,
(28) sermon (DIV1)
380
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7864
if she follow, that is (in this acceptation of the word) come after her Idolatrous enemies, and be not still beforehand with them.
if she follow, that is (in this acceptation of the word) come After her Idolatrous enemies, and be not still beforehand with them.
cs pns31 vvi, cst vbz (p-acp d n1 pp-f dt n1) vvb p-acp po31 j n2, cc vbb xx av av p-acp pno32.
(28) sermon (DIV1)
380
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7865
But that is not our sphear, the Publick, the State;
But that is not our sphere, the Public, the State;
p-acp d vbz xx po12 n1, dt j, dt n1;
(28) sermon (DIV1)
380
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7866
but yet States consist of Families, and Families of private persons, and they are in our sphear, in our charge.
but yet States consist of Families, and Families of private Persons, and they Are in our sphere, in our charge.
cc-acp av n2 vvb pp-f n2, cc n2 pp-f j n2, cc pns32 vbr p-acp po12 n1, p-acp po12 n1.
(28) sermon (DIV1)
380
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7867
And therefore we lay this Inhibition upon all that are Masters of Families, Take heed of being snared by following, by coming after them, in this sense.
And Therefore we lay this Inhibition upon all that Are Masters of Families, Take heed of being snared by following, by coming After them, in this sense.
cc av pns12 vvb d n1 p-acp d cst vbr n2 pp-f n2, vvb n1 pp-f vbg vvn p-acp vvg, p-acp vvg p-acp pno32, p-acp d n1.
(28) sermon (DIV1)
380
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That because thou thinkest thou hast a power in thy wife, in thy children, in thy servants,
That Because thou Thinkest thou hast a power in thy wife, in thy children, in thy Servants,
cst c-acp pns21 vv2 pns21 vh2 dt n1 p-acp po21 n1, p-acp po21 n2, p-acp po21 n2,
(28) sermon (DIV1)
380
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and canst do what thou wilt with them at any time, therefore thou needest not be so scrupulous at first,
and Canst do what thou wilt with them At any time, Therefore thou Needest not be so scrupulous At First,
cc vmbx vdi r-crq pns21 vm2 p-acp pno32 p-acp d n1, av pns21 vv2 xx vbi av j p-acp ord,
(28) sermon (DIV1)
380
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7870
but mayst admit any supplanters, any underminers into thy house, because they are good company, or because they have relation to great persons.
but Mayest admit any supplanters, any underminers into thy house, Because they Are good company, or Because they have Relation to great Persons.
cc-acp vm2 vvi d n2, d n2 p-acp po21 n1, c-acp pns32 vbr j n1, cc c-acp pns32 vhb n1 p-acp j n2.
(28) sermon (DIV1)
380
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7871
Come not to this, Post eos, play not that after-game, to put thy self to a necessity of taking sowre and unkinde courses with wire and children after;
Come not to this, Post eos, play not that aftergame, to put thy self to a necessity of taking sour and unkind courses with wire and children After;
vvb xx p-acp d, vvb fw-la, vvb xx d n1, pc-acp vvi po21 n1 p-acp dt n1 pp-f vvg j cc j n2 p-acp n1 cc n2 a-acp;
(28) sermon (DIV1)
380
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7872
but be beforehand with such Idolaters, prevent their snare. We lay this Inhibition too upon every particular conscience.
but be beforehand with such Idolaters, prevent their snare. We lay this Inhibition too upon every particular conscience.
cc-acp vbb av p-acp d n2, vvb po32 n1. pns12 vvb d n1 av p-acp d j n1.
(28) sermon (DIV1)
380
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7873
Covetousness is Idolatry, saith the Apostle, and Quot vitia, tot Idola, saith St. Hierom. As many habitual sins as we have,Covetousness is Idolatry, Says the Apostle, and Quot Vices, tot Idola, Says Saint Hieronymus As many habitual Sins as we have,
n1 vbz n1, vvz dt n1, cc fw-la fw-la, fw-la np1, vvz n1 np1 p-acp d j n2 c-acp pns12 vhb,
(28) sermon (DIV1)
380
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7874
so many Idols have we set up. True repentance destroyes this Idolatry, 'tis true;
so many Idols have we Set up. True Repentance Destroys this Idolatry, it's true;
av d n2 vhb pns12 vvn a-acp. j n1 vvz d n1, pn31|vbz j;
(28) sermon (DIV1)
380
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7875
but then, Take heed of being snared, post ea, by coming after them, by exposing thy self to dangers of relapses again, by consideration how easily thou madest thy peace last time with God.
but then, Take heed of being snared, post ea, by coming After them, by exposing thy self to dangers of relapses again, by consideration how Easily thou Madest thy peace last time with God.
cc-acp av, vvb n1 pp-f vbg vvn, vvb fw-la, p-acp vvg p-acp pno32, p-acp vvg po21 n1 p-acp n2 pp-f n2 av, p-acp n1 c-crq av-j pns21 vvd2 po21 n1 ord n1 p-acp np1.
(28) sermon (DIV1)
380
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7876
It was but a sigh, but a tear, but a bending of the knee, but a receiving of the Sacrament, that went to it then.
It was but a sighs, but a tear, but a bending of the knee, but a receiving of the Sacrament, that went to it then.
pn31 vbds p-acp dt n1, cc-acp dt n1, cc-acp dt n-vvg pp-f dt n1, cc-acp dt n-vvg pp-f dt n1, cst vvd p-acp pn31 av.
(28) sermon (DIV1)
380
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7877
And post ea, when all is done which was done before in the way of sin, all that is easily done over again, which was done in the way of remedy. Say not so:
And post ea, when all is done which was done before in the Way of since, all that is Easily done over again, which was done in the Way of remedy. Say not so:
cc vvb fw-la, c-crq d vbz vdn q-crq vbds vdn p-acp p-acp dt n1 pp-f n1, d cst vbz av-j vdn p-acp av, r-crq vbds vdn p-acp dt n1 pp-f n1. n1 xx av:
(28) sermon (DIV1)
380
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7878
for a merry heart, and a chearful countenance, upon the testimony of a good conscience, is a better way to God then all the dejections of Spirit, all the sowre contritions,
for a merry heart, and a cheerful countenance, upon the testimony of a good conscience, is a better Way to God then all the dejections of Spirit, all the sour contritions,
c-acp dt j n1, cc dt j n1, p-acp dt n1 pp-f dt j n1, vbz dt jc n1 p-acp np1 cs d dt n2 pp-f n1, d dt j n2,
(28) sermon (DIV1)
380
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7879
and sad remorses in the world.
and sad remorses in the world.
cc j n2 p-acp dt n1.
(28) sermon (DIV1)
380
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7880
Thou art not sure that thou shalt get so far, as to such a sadness as God requires for sin, thou mayst continue in thy presumption.
Thou art not sure that thou shalt get so Far, as to such a sadness as God requires for since, thou Mayest continue in thy presumption.
pns21 vb2r xx j cst pns21 vm2 vvi av av-j, c-acp p-acp d dt n1 c-acp np1 vvz p-acp n1, pns21 vm2 vvi p-acp po21 n1.
(28) sermon (DIV1)
380
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7881
Thou art not sure that thou shalt go no further then God requires, in that sadness, it may flow out to desperation.
Thou art not sure that thou shalt go no further then God requires, in that sadness, it may flow out to desperation.
pns21 vb2r xx j cst pns21 vm2 vvi av-dx av-jc cs np1 vvz, p-acp d n1, pn31 vmb vvi av p-acp n1.
(28) sermon (DIV1)
380
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7882
Be beforehand with thy sins, watch the approaches of those enemies;
Be beforehand with thy Sins, watch the Approaches of those enemies;
vbb av p-acp po21 n2, vvb dt n2 pp-f d n2;
(28) sermon (DIV1)
380
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7883
for if thou build upon that way of coming after them upon presumption of mercy, upon repentance, thou maist be snared,
for if thou built upon that Way of coming After them upon presumption of mercy, upon Repentance, thou Mayest be snared,
c-acp cs pns21 vvb p-acp d n1 pp-f vvg p-acp pno32 p-acp n1 pp-f n1, p-acp n1, pns21 vm2 vbi vvn,
(28) sermon (DIV1)
380
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7884
and therefore take heed. And this is the sense of the phrase, as the Original will afford it, with Idolaters in the State, with Underminers in thy House, with sins in thy Soul, be still beforehand, watch their dangerous accesses.
and Therefore take heed. And this is the sense of the phrase, as the Original will afford it, with Idolaters in the State, with Underminers in thy House, with Sins in thy Soul, be still beforehand, watch their dangerous Accesses.
cc av vvb n1. cc d vbz dt n1 pp-f dt n1, c-acp dt j-jn vmb vvi pn31, p-acp n2 p-acp dt n1, p-acp n2 p-acp po21 n1, p-acp n2 p-acp po21 n1, vbb av av, vvb po32 j n2.
(28) sermon (DIV1)
380
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7885
But St. Hierom, and the great stream of Expositors that go with him, give another sense of the word, Ne imiteris, Be not snared by following them.
But Saint Hieronymus, and the great stream of Expositors that go with him, give Another sense of the word, Ne imiteris, Be not snared by following them.
p-acp n1 np1, cc dt j n1 pp-f n2 cst vvb p-acp pno31, vvb j-jn n1 pp-f dt n1, ccx fw-la, vbb xx vvn p-acp vvg pno32.
(28) sermon (DIV1)
380
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7886
And in that sense we are to take the word now.
And in that sense we Are to take the word now.
cc p-acp d n1 pns12 vbr pc-acp vvi dt n1 av.
(28) sermon (DIV1)
380
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7887
Follow them not then ▪ that is, imitate them not, neither in their Severity and Cruelty,
Follow them not then ▪ that is, imitate them not, neither in their Severity and Cruelty,
vvb pno32 xx av ▪ d vbz, vvb pno32 xx, av-dx p-acp po32 n1 cc n1,
(28) sermon (DIV1)
381
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7888
nor in their Levity and Facility, neither not in their Severity, when they will apply all the capital and bloody penalties of the Imperial Laws (made against Arrians, Manicheans, Pelagians, and Nestorians, Hereticks in the fundamental points of Religion,
nor in their Levity and Facility, neither not in their Severity, when they will apply all the capital and bloody penalties of the Imperial Laws (made against Arians, Manichaeans, Pelagians, and Nestorians, Heretics in the fundamental points of Religion,
ccx p-acp po32 n1 cc n1, av-d xx p-acp po32 n1, c-crq pns32 vmb vvi d dt j cc j n2 pp-f dt j-jn n2 (vvn p-acp n2-jn, njp2, njp2, cc n2, n2 p-acp dt j n2 pp-f n1,
(28) sermon (DIV1)
381
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7889
and with which Christ could not consist) to every man that denys any collateral and subdivided Tradition of theirs;
and with which christ could not consist) to every man that denys any collateral and subdivided Tradition of theirs;
cc p-acp r-crq np1 vmd xx vvi) p-acp d n1 cst ng1 d j cc vvn n1 pp-f png32;
(28) sermon (DIV1)
381
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7890
that if a man conceive any doubt of the dream of Purgatory, of the validity of indulgence, of the Latitude of a work of Supererogation, he is as deep in the fagot here,
that if a man conceive any doubt of the dream of Purgatory, of the validity of indulgence, of the Latitude of a work of Supererogation, he is as deep in the faggot Here,
cst cs dt n1 vvb d n1 pp-f dt n1 pp-f n1, pp-f dt n1 pp-f n1, pp-f dt n1 pp-f dt n1 pp-f n1, pns31 vbz a-acp j-jn p-acp dt n1 av,
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7891
and shall be as deep in Hell hereafter, as if he denyed the Trinity, or the Incarnation and Passion of Christ Jesus;
and shall be as deep in Hell hereafter, as if he denied the Trinity, or the Incarnation and Passion of christ jesus;
cc vmb vbi a-acp j-jn p-acp n1 av, c-acp cs pns31 vvd dt np1, cc dt n1 cc n1 pp-f np1 np1;
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7892
when in a days warning, and by the roaring of one Bull, it grows to be damnation to day, to beleeve so as a man might have beleeved yesterday,
when in a days warning, and by the roaring of one Bull, it grows to be damnation to day, to believe so as a man might have believed yesterday,
c-crq p-acp dt n2 vvg, cc p-acp dt n-vvg pp-f crd n1, pn31 vvz pc-acp vbi n1 p-acp n1, pc-acp vvi av p-acp dt n1 vmd vhi vvn av-an,
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7893
and have bin saved, when they will afford no Salvation, but in that Church which is discernable by certain and inseparable marks, which our Country-man Saunders makes to be six, and Mich. Medina extends to eleven,
and have been saved, when they will afford no Salvation, but in that Church which is discernible by certain and inseparable marks, which our Countryman Sanders makes to be six, and Mich. Medina extends to eleven,
cc vhb vbn vvn, c-crq pns32 vmb vvi dx n1, cc-acp p-acp d n1 r-crq vbz j p-acp j cc j n2, r-crq po12 n1 n2 vvz pc-acp vbi crd, cc np1 np1 vvz p-acp crd,
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7894
and Bellarmine declares to be fifteen, and Bodius stretches to a hundred, when they make every thing Heresie;
and Bellarmine declares to be fifteen, and Bodius stretches to a hundred, when they make every thing Heresy;
cc np1 vvz pc-acp vbi crd, cc npg1 vvz p-acp dt crd, c-crq pns32 vvb d n1 n1;
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and rather then lack a Text for putting Hereticks to death, will accept that false reading, haereticum hominem devita, which being spoken of avoiding, they will needs interpret of killing (for Erasmus cites a Witness, who heard an antient and grave Divine cite that place so,
and rather then lack a Text for putting Heretics to death, will accept that false reading, Hereticum hominem Devita, which being spoken of avoiding, they will needs interpret of killing (for Erasmus cites a Witness, who herd an ancient and grave Divine Cite that place so,
cc av-c cs vvi dt n1 p-acp vvg n2 p-acp n1, vmb vvi d j n-vvg, fw-la fw-la fw-la, r-crq vbg vvn pp-f vvg, pns32 vmb av vvi pp-f vvg (c-acp np1 vvz dt n1, r-crq vvd dt j cc j j-jn vvi d n1 av,
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and to that purpose) follow them not, do not imitate them; be content to judge more charitably of them.
and to that purpose) follow them not, do not imitate them; be content to judge more charitably of them.
cc p-acp d n1) vvb pno32 xx, vdb xx vvi pno32; vbb j pc-acp vvi av-dc av-j pp-f pno32.
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7897
For those amongst them who are under an invincible ignorance (because their Superiors keep the Scriptures from them) God may be pleased to save by that revelation of his Son Christ Jesus, which he hath afforded them in that Church:
For those among them who Are under an invincible ignorance (Because their Superiors keep the Scriptures from them) God may be pleased to save by that Revelation of his Son christ jesus, which he hath afforded them in that Church:
p-acp d p-acp pno32 r-crq vbr p-acp dt j n1 (c-acp po32 n2-jn vvb dt n2 p-acp pno32) n1 vmb vbi vvn pc-acp vvi p-acp d n1 pp-f po31 n1 np1 np1, r-crq pns31 vhz vvn pno32 p-acp d n1:
(28) sermon (DIV1)
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7898
Howsoever, they who have had light offered to them, and wilfully resist it, must necessarily perish.
Howsoever, they who have had Light offered to them, and wilfully resist it, must necessarily perish.
c-acp, pns32 r-crq vhb vhn av-j vvn p-acp pno32, cc av-j vvi pn31, vmb av-j vvi.
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7899
Follow them not, imitate them not in that severity, necessarily to damn all who think not in all things as they do:
Follow them not, imitate them not in that severity, necessarily to damn all who think not in all things as they do:
vvb pno32 xx, vvb pno32 xx p-acp d n1, av-j pc-acp vvi d r-crq vvb xx p-acp d n2 c-acp pns32 vdb:
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7900
Nor follow them not in that facility, to make their Divinity, and the Tenets of their Church, to wait upon temporal affairs, and emergent occasions.
Nor follow them not in that facility, to make their Divinity, and the Tenets of their Church, to wait upon temporal affairs, and emergent occasions.
ccx vvi pno32 xx p-acp d n1, pc-acp vvi po32 n1, cc dt n2 pp-f po32 n1, pc-acp vvi p-acp j n2, cc fw-la n2.
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7901
The Anabaptist will delude the Magistrate in an examination, or in any practise, because he thinks no man ought to be a Magistrate over him in things that have any relation to spiritual Cognizance,
The Anabaptist will delude the Magistrate in an examination, or in any practice, Because he thinks no man ought to be a Magistrate over him in things that have any Relation to spiritual Cognizance,
dt np1 vmb vvi dt n1 p-acp dt n1, cc p-acp d n1, c-acp pns31 vvz dx n1 vmd pc-acp vbi dt n1 p-acp pno31 p-acp n2 cst vhb d n1 p-acp j n1,
(28) sermon (DIV1)
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7902
and Treason in alienating the Subject from his Allegiance must be of spiritual cognizance, Where others are too strong for them, they may dignifie their Religion (so their Jesuit Ribadineyra says) and where they are too strong for others, they must profess it,
and Treason in alienating the Subject from his Allegiance must be of spiritual cognizance, Where Others Are too strong for them, they may dignify their Religion (so their Jesuit Ribadineyra Says) and where they Are too strong for Others, they must profess it,
cc n1 p-acp vvg dt j-jn p-acp po31 n1 vmb vbi pp-f j n1, c-crq n2-jn vbr av j p-acp pno32, pns32 vmb vvi po32 n1 (av po32 np1 np1 vvz) cc c-crq pns32 vbr av j c-acp n2-jn, pns32 vmb vvi pn31,
(28) sermon (DIV1)
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7903
though with Arms (so their Jesuit Bellarmine argues it.) In this planetary, in this transitory, in this occasional Religion, follow them not:
though with Arms (so their Jesuit Bellarmine argues it.) In this planetary, in this transitory, in this occasional Religion, follow them not:
cs p-acp n2 (av po32 np1 np1 vvz pn31.) p-acp d j, p-acp d j, p-acp d j n1, vvb pno32 xx:
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7904
We say in Logick, Substantia non suscipit magis & minus, Substantial and fundamental points of Religion (and obedience to Superiors is amongst those) do not ebb and flow;
We say in Logic, Substance non suscipit magis & minus, Substantial and fundamental points of Religion (and Obedience to Superiors is among those) do not ebb and flow;
pns12 vvb p-acp n1, np1 fw-fr fw-la fw-la cc fw-la, j cc j n2 pp-f n1 (cc n1 p-acp n2-jn vbz p-acp d) vdb xx vvi cc vvi;
(28) sermon (DIV1)
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7905
they binde all men, and at all times, and in all cases.
they bind all men, and At all times, and in all cases.
pns32 vvb d n2, cc p-acp d n2, cc p-acp d n2.
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7906
Induite Dominum Jesu, says the Apostle, Put ye on the Lord Jesus, and keep him on, put him not off again. Induite Dominum Jesu, Says the Apostle, Put you on the Lord jesus, and keep him on, put him not off again.
n1 fw-la np1, vvz dt n1, vvb pn22 p-acp dt n1 np1, cc vvi pno31 a-acp, vvd pno31 xx a-acp av.
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7907
Christ is not only the Stuff, but the Garment ready made;
christ is not only the Stuff, but the Garment ready made;
np1 vbz xx av-j dt vvb, cc-acp dt n1 av-j vvn;
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7908
he will not be translated and turn'd, and put into new fashions, nor laid up in a Wardrobe,
he will not be translated and turned, and put into new fashions, nor laid up in a Wardrobe,
pns31 vmb xx vbi vvn cc vvn, cc vvd p-acp j n2, ccx vvd a-acp p-acp dt n1,
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but put on all day, all the days of our life ▪ though it rain, and rain blood;
but put on all day, all the days of our life ▪ though it rain, and rain blood;
cc-acp vvd p-acp d n1, d dt n2 pp-f po12 n1 ▪ cs pn31 vvb, cc vvb n1;
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7910
how foul soever any persecution make the day, we must keep on that Garment, the true profession of Christ Jesus;
how foul soever any persecution make the day, we must keep on that Garment, the true profession of christ jesus;
c-crq j av d n1 vvi dt n1, pns12 vmb vvi p-acp d n1, dt j n1 pp-f np1 np1;
(28) sermon (DIV1)
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7911
follow not these men in their severity, to exclude men from salvation in things that are not fundamental,
follow not these men in their severity, to exclude men from salvation in things that Are not fundamental,
vvb xx d n2 p-acp po32 n1, pc-acp vvi n2 p-acp n1 p-acp n2 cst vbr xx j,
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7912
nor in their facility to disguise and prevaricate in things that are.
nor in their facility to disguise and prevaricate in things that Are.
ccx p-acp po32 n1 pc-acp vvi cc vvi p-acp n2 cst vbr.
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7913
The second danger, and our last Branch of this last Part is, Enquire not after their gods, &c. Ignorance excuses no man.
The second danger, and our last Branch of this last Part is, Inquire not After their God's, etc. Ignorance excuses no man.
dt ord n1, cc po12 ord n1 pp-f d ord n1 vbz, vvb xx p-acp po32 n2, av n1 vvz dx n1.
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7914
What is curiosity? Qui scire vult ut sciat, He that desires knowledge only that he may know,
What is curiosity? Qui Scire vult ut sciat, He that Desires knowledge only that he may know,
q-crq vbz n1? fw-fr fw-fr fw-la fw-la n1, pns31 cst vvz n1 av-j cst pns31 vmb vvi,
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7915
or be known by others to know;
or be known by Others to know;
cc vbi vvn p-acp n2-jn pc-acp vvi;
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7916
he who makes not the end of his knowledge the glory of God, he offends in curiosity, says that Father;
he who makes not the end of his knowledge the glory of God, he offends in curiosity, Says that Father;
pns31 r-crq vvz xx dt n1 pp-f po31 n1 dt n1 pp-f np1, pns31 vvz p-acp n1, vvz d n1;
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7917
But that is only in the end. But in the way to knowledge there is curiosity too;
But that is only in the end. But in the Way to knowledge there is curiosity too;
cc-acp d vbz av-j p-acp dt n1. p-acp p-acp dt n1 p-acp n1 a-acp vbz n1 av;
(28) sermon (DIV1)
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7918
In seeking such things as man hath no faculty to compass, unrevealed mysteries;
In seeking such things as man hath no faculty to compass, unrevealed Mysteres;
p-acp vvg d n2 c-acp n1 vhz dx n1 pc-acp vvi, j n2;
(28) sermon (DIV1)
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7919
In seeking things, which if they may be compassed, yet it is done by indirect means, by Invocation of Spirits, by Sorcery;
In seeking things, which if they may be compassed, yet it is done by indirect means, by Invocation of Spirits, by Sorcery;
p-acp vvg n2, r-crq cs pns32 vmb vbi vvn, av pn31 vbz vdn p-acp j n2, p-acp n1 pp-f n2, p-acp n1;
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7920
In seeking things which may be found, and by good means, but appertain not to our profession;
In seeking things which may be found, and by good means, but appertain not to our profession;
p-acp vvg n2 r-crq vmb vbi vvn, cc p-acp j n2, cc-acp vvb xx p-acp po12 n1;
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7921
all these ways men offend in curiosity.
all these ways men offend in curiosity.
d d n2 n2 vvb p-acp n1.
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7922
It is so in us, in Church-men, si Iambos servemus, & metrorum silvam congerimus, If we be over-vehemently affected or transported with Poetry, or other secular Learning.
It is so in us, in Churchmen, si Iambos servemus, & metrorum silvam congerimus, If we be over-vehemently affected or transported with Poetry, or other secular Learning.
pn31 vbz av p-acp pno12, p-acp n2, fw-la fw-mi fw-la, cc fw-la fw-la fw-la, cs pns12 vbb j vvn cc vvn p-acp n1, cc j-jn j n1.
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7923
And therefore St. Hierom is reported himself to have been whipt by an Angel, who found him over-studious in some of Cicero's Books.
And Therefore Saint Hieronymus is reported himself to have been whipped by an Angel, who found him overstudious in Some of Cicero's Books.
cc av n1 np1 vbz vvn px31 pc-acp vhi vbn vvd p-acp dt n1, r-crq vvd pno31 j p-acp d pp-f npg1 n2.
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7924
This is curiosity in us, and it is so in you, if when you have sufficient means of salvation Preached to you in that Religion wherein you were Baptized, you enquire too much, too much trouble your self with the Religion of those, from whose superstitions you are already by Gods goodness rescued;
This is curiosity in us, and it is so in you, if when you have sufficient means of salvation Preached to you in that Religion wherein you were Baptised, you inquire too much, too much trouble your self with the Religion of those, from whose superstitions you Are already by God's Goodness rescued;
d vbz n1 p-acp pno12, cc pn31 vbz av p-acp pn22, cs c-crq pn22 vhb j n2 pp-f n1 vvn p-acp pn22 p-acp d n1 c-crq pn22 vbdr j-vvn, pn22 vvi av av-d, av av-d vvi po22 n1 p-acp dt n1 pp-f d, p-acp rg-crq n2 pn22 vbr av p-acp ng1 n1 vvn;
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7925
remember that he who desired to fill himself with the husks, was the Prodigal.
Remember that he who desired to fill himself with the husks, was the Prodigal.
vvb cst pns31 r-crq vvd pc-acp vvi px31 p-acp dt n2, vbds dt j-jn.
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7926
It was Prodigality, and a dangerous expence of your constancy, to open your self to temptation, by an unnecessary enquiring into impertinent controversies.
It was Prodigality, and a dangerous expense of your constancy, to open your self to temptation, by an unnecessary inquiring into impertinent controversies.
pn31 vbds n1, cc dt j n1 pp-f po22 n1, pc-acp vvi po22 n1 p-acp n1, p-acp dt j vvg p-acp j n2.
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7927
We in our profession may embrace secular Learning, so far as it may conduce to the better discharge of our duties, in making the easier entrance,
We in our profession may embrace secular Learning, so Far as it may conduce to the better discharge of our duties, in making the Easier Entrance,
pns12 p-acp po12 n1 vmb vvi j n1, av av-j c-acp pn31 vmb vvi p-acp dt jc n1 pp-f po12 n2, p-acp vvg dt jc n1,
(28) sermon (DIV1)
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7928
and deeper impression of Divine things in you:
and Deeper impression of Divine things in you:
cc jc-jn n1 pp-f j-jn n2 p-acp pn22:
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7929
You may inform your selves occasionally, when any scruple takes hold of you, of any point of their Religion.
You may inform your selves occasionally, when any scruple Takes hold of you, of any point of their Religion.
pn22 vmb vvi po22 n2 av-j, c-crq d n1 vvz n1 pp-f pn22, pp-f d n1 pp-f po32 n1.
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7930
But let your study be rather to live according to that Religion which you have, then to enquire into that from which God hath delivered you;
But let your study be rather to live according to that Religion which you have, then to inquire into that from which God hath Delivered you;
cc-acp vvb po22 n1 vbb av-c pc-acp vvi vvg p-acp d n1 r-crq pn22 vhb, av pc-acp vvi p-acp d p-acp r-crq np1 vhz vvn pn22;
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7931
for that's the looking back of Lots wife, and the distemper and distaste of the children of Israel, who remembred too much the Egyptian diet.
for that's the looking back of Lots wife, and the distemper and distaste of the children of Israel, who remembered too much the Egyptian diet.
p-acp d|vbz dt j-vvg n1 pp-f npg1 n1, cc dt n1 cc n1 pp-f dt n2 pp-f np1, r-crq vvd av av-d dt jp n1.
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7932
If you will enquire whether any of the Fathers of the Primitive Church did at any time pray for any of the dead, you shall be told (and truly) that Augustine did, that Ambrose did;
If you will inquire whither any of the Father's of the Primitive Church did At any time pray for any of the dead, you shall be told (and truly) that Augustine did, that Ambrose did;
cs pn22 vmb vvi cs d pp-f dt n2 pp-f dt j n1 vdd p-acp d n1 vvb p-acp d pp-f dt j, pn22 vmb vbi vvn (cc av-j) cst np1 vdd, cst np1 vdd;
(28) sermon (DIV1)
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7933
but you shall not so presently be told how they deprehended themselves in an infirmity,
but you shall not so presently be told how they deprehended themselves in an infirmity,
cc-acp pn22 vmb xx av av-j vbi vvn c-crq pns32 vvd px32 p-acp dt n1,
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7934
and collected and corrected themselves ever when they were so praying ▪ If you enquire whether any of them speak of Purgatory, you shall easily finde they do;
and collected and corrected themselves ever when they were so praying ▪ If you inquire whither any of them speak of Purgatory, you shall Easily find they do;
cc vvn cc vvn px32 av c-crq pns32 vbdr av vvg ▪ cs pn22 vvi cs d pp-f pno32 vvi pp-f n1, pn22 vmb av-j vvi pns32 vdb;
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7935
but not so easily, in what sense;
but not so Easily, in what sense;
cc-acp xx av av-j, p-acp r-crq n1;
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7936
when they call the calamities of this life, or when they call the general Conflagration of the world, Purgatory.
when they call the calamities of this life, or when they call the general Conflagration of the world, Purgatory.
c-crq pns32 vvb dt n2 pp-f d n1, cc c-crq pns32 vvb dt j n1 pp-f dt n1, n1.
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7937
If you enquire after Indulgences, you may finde the name frequent amongst them;
If you inquire After Indulgences, you may find the name frequent among them;
cs pn22 vvi p-acp n2, pn22 vmb vvi dt n1 vvi p-acp pno32;
(28) sermon (DIV1)
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7938
but not so easily finde when and how the Relaxations of Penances publickly enjoyned, were called Indulgences;
but not so Easily find when and how the Relaxations of Penances publicly enjoined, were called Indulgences;
cc-acp xx av av-j vvi c-crq cc c-crq dt n2 pp-f n2 av-j vvn, vbdr vvn n2;
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7939
nor how, nor when Indulgences came to be applyed to souls departed.
nor how, nor when Indulgences Come to be applied to Souls departed.
ccx c-crq, ccx q-crq n2 vvd pc-acp vbi vvd p-acp n2 vvd.
(28) sermon (DIV1)
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7940
If thou enquire without a Melius Inquirendum, without a through Inquisition (which is not easie for any man who makes it not his whole study and profession) thou maist come to think holy men have pray'd for the dead,
If thou inquire without a Better Inquirendum, without a through Inquisition (which is not easy for any man who makes it not his Whole study and profession) thou Mayest come to think holy men have prayed for the dead,
cs pns21 vvi p-acp dt fw-la fw-la, p-acp dt a-acp n1 (r-crq vbz xx j p-acp d n1 r-crq vvz pn31 xx po31 j-jn n1 cc n1) pns21 vm2 vvi pc-acp vvi j n2 vhb vvd p-acp dt j,
(28) sermon (DIV1)
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7941
why may not I? Holy men speak of Purgatory and Indulgences, why should I abhor the names or the things? And so thou maist fall into the first snare, it hath been done, therefore it may be done;
why may not I? Holy men speak of Purgatory and Indulgences, why should I abhor the names or the things? And so thou Mayest fallen into the First snare, it hath been done, Therefore it may be done;
q-crq vmb xx pns11? j n2 vvb pp-f n1 cc n2, q-crq vmd pns11 vvi dt n2 cc dt n2? cc av pns21 vm2 vvi p-acp dt ord n1, pn31 vhz vbn vdn, av pn31 vmb vbi vdn;
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7942
and into another after, It may be done, therefore it must be done:
and into Another After, It may be done, Therefore it must be done:
cc p-acp j-jn a-acp, pn31 vmb vbi vdn, av pn31 vmb vbi vdn:
(28) sermon (DIV1)
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7943
When thou art come to think that some men are saved that have done it, thou wilt think that no man can be saved except he do it:
When thou art come to think that Some men Are saved that have done it, thou wilt think that no man can be saved except he do it:
c-crq pns21 vb2r vvn pc-acp vvi cst d n2 vbr vvn cst vhb vdn pn31, pns21 vm2 vvi cst dx n1 vmb vbi vvn c-acp pns31 vdb pn31:
(28) sermon (DIV1)
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7944
From making infirmities excusable necessary (which is the bondage the Council of Trent hath laid upon the world) to make Problematical things, Dogmatical;
From making infirmities excusable necessary (which is the bondage the Council of Trent hath laid upon the world) to make Problematical things, Dogmatical;
p-acp vvg n2 j j (r-crq vbz dt n1 dt n1 pp-f np1 vhz vvn p-acp dt n1) pc-acp vvi j n2, j;
(28) sermon (DIV1)
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7945
and matter of Disputation, matter of Faith; to bring the University into Smithfield, and heaps of Arguments into Piles of Faggots.
and matter of Disputation, matter of Faith; to bring the university into Smithfield, and heaps of Arguments into Piles of Faggots.
cc n1 pp-f n1, n1 pp-f n1; pc-acp vvi dt n1 p-acp np1, cc n2 pp-f n2 p-acp n2 pp-f n2.
(28) sermon (DIV1)
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7946
If thou enquire further then thy capacity enables thee, further then thy calling provokes thee;
If thou inquire further then thy capacity enables thee, further then thy calling provokes thee;
cs pns21 vvi av-jc cs po21 n1 vvz pno21, av-jc cs po21 n1 vvz pno21;
(28) sermon (DIV1)
382
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7947
How do those Nations serve their gods? thou maist come to say, as the Text says, in the end, Even so will I do also.
How do those nations serve their God's? thou Mayest come to say, as the Text Says, in the end, Even so will I do also.
q-crq vdb d n2 vvi po32 n2? pns21 vm2 vvi pc-acp vvi, c-acp dt n1 vvz, p-acp dt n1, av-j av vmb pns11 vdi av.
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To end all, embrace Fundamental, Dogmatical, evident Divinity:
To end all, embrace Fundamental, Dogmatical, evident Divinity:
pc-acp vvi d, vvb j, j, j n1:
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That is express'd in Credendis, in the things which we are to believe in the Creed.
That is expressed in Credendis, in the things which we Are to believe in the Creed.
cst vbz vvn p-acp fw-la, p-acp dt n2 r-crq pns12 vbr pc-acp vvi p-acp dt n1.
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And it begins with Credo in Deum, Belief in God, and not in man, nor traditions of men.
And it begins with Credo in God, Belief in God, and not in man, nor traditions of men.
cc pn31 vvz p-acp fw-la p-acp fw-la, n1 p-acp np1, cc xx p-acp n1, ccx n2 pp-f n2.
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And it is expressed in petendis, in the things which we are to pray for in the Lords Prayer;
And it is expressed in petendis, in the things which we Are to pray for in the lords Prayer;
cc pn31 vbz vvn p-acp fw-la, p-acp dt n2 r-crq pns12 vbr pc-acp vvi p-acp p-acp dt n2 n1;
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and that begins with Sanctificetur nomen tuum, Hallowed be thy Name, not the name of any.
and that begins with Sanctificetur Nome tuum, Hallowed be thy Name, not the name of any.
cc d vvz p-acp fw-la fw-la fw-la, j-vvn vbb po21 n1, xx dt n1 pp-f d.
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And it is expressed in Agendis, in the things which we are to do in the Commandments;
And it is expressed in Agendis, in the things which we Are to do in the commandments;
cc pn31 vbz vvn p-acp np1, p-acp dt n2 r-crq pns12 vbr pc-acp vdi p-acp dt n2;
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whereof the first Table begins with that, Thou shalt have no other gods but me. God is a Monarch alone, not a Consul with a Colleague.
whereof the First Table begins with that, Thou shalt have no other God's but me. God is a Monarch alone, not a Consul with a Colleague.
c-crq dt ord n1 vvz p-acp d, pns21 vm2 vhi dx j-jn n2 p-acp pno11. np1 vbz dt n1 av-j, xx dt n1 p-acp dt n1.
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And the second Table begins with Honor to Parents, that is, to Magistrates, to lawful Authority.
And the second Table begins with Honour to Parents, that is, to Magistrates, to lawful authority.
cc dt ord n1 vvz p-acp n1 p-acp n2, cst vbz, p-acp n2, p-acp j n1.
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Be therefore always fat from disobeying lawful Authority, resist it not, calumniate it not, suspect it not;
Be Therefore always fat from disobeying lawful authority, resist it not, calumniate it not, suspect it not;
vbb av av j p-acp vvg j n1, vvb pn31 xx, vvi pn31 xx, vvb pn31 xx;
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for there is a libelling in the ear, and a libelling in the heart, though it come not to the tongue or hands, to words, nor actions.
for there is a libeling in the ear, and a libeling in the heart, though it come not to the tongue or hands, to words, nor actions.
c-acp pc-acp vbz dt vvg p-acp dt n1, cc dt vvg p-acp dt n1, cs pn31 vvb xx p-acp dt n1 cc n2, p-acp n2, ccx n2.
(28) sermon (DIV1)
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If it be possible, saith the Apostle, as much as in you lies, have peace with all men, with all kind of men.If it be possible, Says the Apostle, as much as in you lies, have peace with all men, with all kind of men.
cs pn31 vbb j, vvz dt n1, p-acp d c-acp p-acp pn22 n2, vhb n1 p-acp d n2, p-acp d n1 pp-f n2.
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Obedience is the first Commandment of the second Table, and that never destroys the first Table, of which the first Commandment is, Keep thy self, that is, those that belong to thee and thy house, intire and upright in the worship of the true God, not only not to admit Idols for gods,
obedience is the First Commandment of the second Table, and that never Destroys the First Table, of which the First Commandment is, Keep thy self, that is, those that belong to thee and thy house, entire and upright in the worship of the true God, not only not to admit Idols for God's,
n1 vbz dt ord n1 pp-f dt ord n1, cc cst av-x vvz dt ord n1, pp-f r-crq dt ord n1 vbz, vvb po21 n1, cst vbz, d cst vvb p-acp pno21 cc po21 n1, j cc j p-acp dt n1 pp-f dt j np1, xx j xx pc-acp vvi n2 p-acp n2,
(28) sermon (DIV1)
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but not to admit Idolatry in the worship of the true God.
but not to admit Idolatry in the worship of the true God.
cc-acp xx pc-acp vvi n1 p-acp dt n1 pp-f dt j np1.
(28) sermon (DIV1)
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A SERMON Preached at Pauls Cross to the Lords of the Council, and other Honorable Persons, 24. Mart. 1616. It being the Anniversary of the Kings coming to the Crown,
A SERMON Preached At Paul's Cross to the lords of the Council, and other Honourable Persons, 24. Mart. 1616. It being the Anniversary of the Kings coming to the Crown,
dt n1 vvn p-acp npg1 vvi p-acp dt n2 pp-f dt n1, cc j-jn j n2, crd np1 crd pn31 vbg dt n1 pp-f dt n2 vvg p-acp dt n1,
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and his Majesty being then gone into Scotland. SERMON XXIIII. Prov. 22.11. He that loveth Pureness of Heart, for the grace of his Lipps, the King shall be his friend.
and his Majesty being then gone into Scotland. SERMON XXIIII. Curae 22.11. He that loves Pureness of Heart, for the grace of his Lips, the King shall be his friend.
cc po31 n1 vbg av vvn p-acp np1. n1 crd. np1 crd. pns31 cst vvz n1 pp-f n1, p-acp dt n1 pp-f po31 n2, dt n1 vmb vbi po31 n1.
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THat Man that said it was possible to carve the faces of all good Kings that ever were, in a Cherry-stone, had a seditious,
THat Man that said it was possible to carve the faces of all good Kings that ever were, in a Cherrystone, had a seditious,
cst n1 cst vvd pn31 vbds j pc-acp vvi dt n2 pp-f d j n2 cst av vbdr, p-acp dt n1, vhd dt j,
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and a trayterous meaning in his words.
and a traitorous meaning in his words.
cc dt j n1 p-acp po31 n2.
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And he that thought it a good description, a good Character of good subjects, that they were Populus natus ad servitutem, A people disposed to bear any slavish yoak, had a tyrannical meaning in his words.
And he that Thought it a good description, a good Character of good subject's, that they were Populus Born ad servitutem, A people disposed to bear any slavish yoke, had a tyrannical meaning in his words.
cc pns31 cst vvd pn31 dt j n1, dt j n1 pp-f j n2-jn, cst pns32 vbdr fw-la fw-la fw-la fw-la, dt n1 vvn pc-acp vvi d j n1, vhd dt j n1 p-acp po31 n2.
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But in this Text, as in one of those Tables, in which, by changing the station,
But in this Text, as in one of those Tables, in which, by changing the station,
p-acp p-acp d n1, c-acp p-acp crd pp-f d n2, p-acp r-crq, p-acp vvg dt n1,
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and the line, you use to see two pictures, you have a good picture of a good King, and of a good subject;
and the line, you use to see two pictures, you have a good picture of a good King, and of a good Subject;
cc dt n1, pn22 vvb pc-acp vvi crd n2, pn22 vhb dt j n1 pp-f dt j n1, cc pp-f dt j n-jn;
(29) sermon (DIV1)
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for in one line, you see such a subject, as Loves pureness of heart, and hath grace in his lips.
for in one line, you see such a Subject, as Loves pureness of heart, and hath grace in his lips.
c-acp p-acp crd n1, pn22 vvb d dt n-jn, c-acp vvz n1 pp-f n1, cc vhz n1 p-acp po31 n2.
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In the other line, you see the King gracious, yea friendly to such a subject, He that loveth pureness of heart,
In the other line, you see the King gracious, yea friendly to such a Subject, He that loves pureness of heart,
p-acp dt j-jn n1, pn22 vvb dt n1 j, uh j p-acp d dt n-jn, pns31 cst vvz n1 pp-f n1,
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for the grace of his lips, the King shall be his friend. for the grace of his lips, the King shall be his friend.
p-acp dt n1 pp-f po31 n2, dt n1 vmb vbi po31 n1.
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The sum of the words, is, that God will make an honest man acceptable to the King,
The sum of the words, is, that God will make an honest man acceptable to the King,
dt n1 pp-f dt n2, vbz, cst np1 vmb vvi dt j n1 j p-acp dt n1,
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for some ability, which he shall employ to the publike.
for Some ability, which he shall employ to the public.
p-acp d n1, r-crq pns31 vmb vvi p-acp dt j.
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Him that proceeds sincerely in a lawful calling, God will bless and prosper, and he will seal this blessing to him,
Him that proceeds sincerely in a lawful calling, God will bless and prosper, and he will seal this blessing to him,
pno31 cst vvz av-j p-acp dt j n-vvg, np1 vmb vvi cc vvi, cc pns31 vmb vvi d n1 p-acp pno31,
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even with that which is his own seal, his own image, the favor of the King, He that loveth pureness of heart,
even with that which is his own seal, his own image, the favour of the King, He that loves pureness of heart,
av p-acp d r-crq vbz po31 d n1, po31 d n1, dt n1 pp-f dt n1, pns31 cst vvz n1 pp-f n1,
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for the grace of his lips, the King shall be his friend. for the grace of his lips, the King shall be his friend.
p-acp dt n1 pp-f po31 n2, dt n1 vmb vbi po31 n1.
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We will not be curious in placing these two pictures, nor considering which to consider first.
We will not be curious in placing these two pictures, nor considering which to Consider First.
pns12 vmb xx vbi j p-acp vvg d crd n2, ccx vvg r-crq pc-acp vvi ord.
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As he that would vow a fast, till he had found in nature, whether the Egge,
As he that would Voelli a fast, till he had found in nature, whither the Egg,
p-acp pns31 cst vmd vvi dt av-j, c-acp pns31 vhd vvn p-acp n1, cs dt n1,
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or the Hen were first in the world, might perchance starve himself;
or the Hen were First in the world, might perchance starve himself;
cc dt n1 vbdr ord p-acp dt n1, vmd av vvi px31;
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so that King, or that subject, which would forbear to do their several duties, till they had found which of them were most necessary to one another, might starve one another;
so that King, or that Subject, which would forbear to do their several duties, till they had found which of them were most necessary to one Another, might starve one Another;
av d n1, cc cst j-jn, r-crq vmd vvi pc-acp vdi po32 j n2, c-acp pns32 vhd vvn r-crq pp-f pno32 vbdr av-ds j p-acp pi j-jn, vmd vvi pi j-jn;
(29) sermon (DIV1)
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for, King and subjects are Relatives, and cannot be considered in execution of their duties, but together.
for, King and subject's Are Relatives, and cannot be considered in execution of their duties, but together.
p-acp, n1 cc n2-jn vbr n2, cc vmbx vbi vvn p-acp n1 pp-f po32 n2, cc-acp av.
(29) sermon (DIV1)
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The greatest Mystery in Earth, or Heaven, which is the Trinity, is conveyed to our understanding, no other way,
The greatest Mystery in Earth, or Heaven, which is the Trinity, is conveyed to our understanding, no other Way,
dt js n1 p-acp n1, cc n1, r-crq vbz dt np1, vbz vvn p-acp po12 n1, dx j-jn n1,
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then so, as they have reference to one another by Relation, as we say in the Schools;
then so, as they have Referente to one Another by Relation, as we say in the Schools;
cs av, c-acp pns32 vhb n1 p-acp crd j-jn p-acp n1, c-acp pns12 vvb p-acp dt n2;
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for, God could not be a father without a Son, nor the Holy Ghost Spiratus sine spirante. As in Divinity,
for, God could not be a father without a Son, nor the Holy Ghost Spiratus sine spirante. As in Divinity,
p-acp, np1 vmd xx vbi dt n1 p-acp dt n1, ccx dt j n1 np1 fw-la fw-la. c-acp p-acp n1,
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so in Humanity too, Relations constitute one another, King and subject come at once and together into consideration.
so in Humanity too, Relations constitute one Another, King and Subject come At once and together into consideration.
av p-acp n1 av, n2 vvb pi j-jn, n1 cc n-jn vvn p-acp a-acp cc av p-acp n1.
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Neither is it so pertinent a consideration, which of them was made for others sake,
Neither is it so pertinent a consideration, which of them was made for Others sake,
av-d vbz pn31 av j dt n1, r-crq pp-f pno32 vbds vvn p-acp ng2-jn n1,
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as that they were both made for Gods sake, and equally bound to advance his glory.
as that they were both made for God's sake, and equally bound to advance his glory.
c-acp cst pns32 vbdr d vvn p-acp npg1 n1, cc av-jn vvn pc-acp vvi po31 n1.
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Here in our Text, we finde the subjects picture first; And his Marks are two; first, Pureness of Heart, That he be an honest Man;
Here in our Text, we find the subject's picture First; And his Marks Are two; First, Pureness of Heart, That he be an honest Man;
av p-acp po12 n1, pns12 vvb dt n2-jn n1 ord; cc po31 n2 vbr crd; ord, n1 pp-f n1, cst pns31 vbb dt j n1;
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And then Grace of lips, that he be good for something;
And then Grace of lips, that he be good for something;
cc av n1 pp-f n2, cst pns31 vbb j p-acp pi;
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for, by this phrase, Grace of lips, is expressed every ability, to do any office of society for the Publike good.
for, by this phrase, Grace of lips, is expressed every ability, to do any office of society for the Public good.
p-acp, p-acp d n1, n1 pp-f n2, vbz vvn d n1, pc-acp vdi d n1 pp-f n1 p-acp dt j j.
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The first of these, Pureness of heart, he must love; The other, that is, Grace of lips (that is, other Abilities) he must have, but he must not be in love with them, nor over-value them.
The First of these, Pureness of heart, he must love; The other, that is, Grace of lips (that is, other Abilities) he must have, but he must not be in love with them, nor overvalue them.
dt ord pp-f d, n1 pp-f n1, pns31 vmb vvi; dt n-jn, cst vbz, n1 pp-f n2 (cst vbz, j-jn n2) pns31 vmb vhi, p-acp pns31 vmb xx vbi p-acp n1 p-acp pno32, ccx n1 pno32.
(29) sermon (DIV1)
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In the Kings picture, the principal marke is, That he shall be friendly and gracious;
In the Kings picture, the principal mark is, That he shall be friendly and gracious;
p-acp dt ng1 n1, dt j-jn n1 vbz, cst pns31 vmb vbi j cc j;
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but gracious to him that hath this Grace of lips, to him that hath endeavored, in some way, to be of use to the Publike;
but gracious to him that hath this Grace of lips, to him that hath endeavoured, in Some Way, to be of use to the Public;
cc-acp j p-acp pno31 cst vhz d n1 pp-f n2, p-acp pno31 cst vhz vvn, p-acp d n1, pc-acp vbi pp-f n1 p-acp dt j;
(29) sermon (DIV1)
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And, not to him neither, for all the grace of his lips, for all his good parts,
And, not to him neither, for all the grace of his lips, for all his good parts,
cc, xx p-acp pno31 av-dx, c-acp d dt n1 pp-f po31 n2, p-acp d po31 j n2,
(29) sermon (DIV1)
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except he also love pureness of heart; but, He that loveth pureness of heart (There's the foundation) for the grace of his lips (There's the upper-building) the King shall be his friend.
except he also love pureness of heart; but, He that loves pureness of heart (There's the Foundation) for the grace of his lips (There's the upper-building) the King shall be his friend.
c-acp pns31 av vvb n1 pp-f n1; p-acp, pns31 cst vvz n1 pp-f n1 (pc-acp|vbz dt n1) p-acp dt n1 pp-f po31 n2 (pc-acp|vbz dt n1) dt n1 vmb vbi po31 n1.
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In the first then, which is this Pureness of heart, we are to consider Rem, sedem, & Modum;
In the First then, which is this Pureness of heart, we Are to Consider Remembering, sedem, & Modum;
p-acp dt ord av, r-crq vbz d n1 pp-f n1, pns12 vbr pc-acp vvi vvg, fw-la, cc fw-la;
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what this Pureness is, Then where it is to be lodged and fixed, In the heart; what this Pureness is, Then where it is to be lodged and fixed, In the heart;
r-crq d n1 vbz, cs c-crq pn31 vbz pc-acp vbi vvn cc vvn, p-acp dt n1;
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and, after that, the way, and means by which this Pureness of heart is acquired and preserved, which is implyed and notified in that Affection, wherewith this pureness of heart is to be embraced and entertained, which is love; For, Love is so noble,
and, After that, the Way, and means by which this Pureness of heart is acquired and preserved, which is employed and notified in that Affection, wherewith this pureness of heart is to be embraced and entertained, which is love; For, Love is so noble,
cc, p-acp d, dt n1, cc vvz p-acp r-crq d n1 pp-f n1 vbz vvn cc vvn, r-crq vbz vvn cc vvn p-acp d n1, c-crq d n1 pp-f n1 vbz pc-acp vbi vvn cc vvn, r-crq vbz n1; p-acp, n1 vbz av j,
(29) sermon (DIV1)
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so soveraign an Affection, as that it is due to very few things, and very few things worthy of it.
so sovereign an Affection, as that it is due to very few things, and very few things worthy of it.
av j-jn dt n1, c-acp cst pn31 vbz j-jn p-acp av d n2, cc av d n2 j pp-f pn31.
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Love is a Possessory Affection, it delivers over him that loves into the possession of that that he loves;
Love is a Possessory Affection, it delivers over him that loves into the possession of that that he loves;
n1 vbz dt j-jn n1, pn31 vvz p-acp pno31 cst vvz p-acp dt n1 pp-f d cst pns31 vvz;
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it is a transmutatory Affection, it changes him that loves, into the very nature of that that he loves, and he is nothing else.
it is a transmutatory Affection, it changes him that loves, into the very nature of that that he loves, and he is nothing Else.
pn31 vbz dt j n1, pn31 vvz pno31 cst vvz, p-acp dt j n1 pp-f d cst pns31 vvz, cc pns31 vbz pix av.
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For the first, Pureness it self;
For the First, Pureness it self;
p-acp dt ord, n1 pn31 n1;
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It is carried to a great heighth, for our imitation (God knows, too great for our imitation) when Christ bids us be perfect, even as our father which is in heaven is perfect.
It is carried to a great height, for our imitation (God knows, too great for our imitation) when christ bids us be perfect, even as our father which is in heaven is perfect.
pn31 vbz vvn p-acp dt j n1, p-acp po12 n1 (np1 vvz, av j c-acp po12 n1) c-crq np1 vvz pno12 vbb j, av p-acp po12 n1 r-crq vbz p-acp n1 vbz j.
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As though it had not been perfectness enough, to be perfect, as the Son upon earth was perfect;
As though it had not been perfectness enough, to be perfect, as the Son upon earth was perfect;
c-acp cs pn31 vhd xx vbn n1 av-d, pc-acp vbi j, c-acp dt n1 p-acp n1 vbds j;
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he carries us higher, Be perfect as your Father which is in heaven is perfect. The Son, upon Earth, Christ Jesus, had all our infirmities, and imperfections upon him, hunger,
he carries us higher, Be perfect as your Father which is in heaven is perfect. The Son, upon Earth, christ jesus, had all our infirmities, and imperfections upon him, hunger,
pns31 vvz pno12 av-jc, vbb j p-acp po22 n1 r-crq vbz p-acp n1 vbz j. dt n1, p-acp n1, np1 np1, vhd d po12 n2, cc n2 p-acp pno31, n1,
(29) sermon (DIV1)
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and weariness, and hearty sorrow to death, and that, which alone is All, Mortality, Death it self.
and weariness, and hearty sorrow to death, and that, which alone is All, Mortality, Death it self.
cc n1, cc j n1 p-acp n1, cc cst, r-crq av-j vbz d, n1, n1 pn31 n1.
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And, though he were Innocence it self, and knew no sin, yet there was no sin that he knew not,
And, though he were Innocence it self, and knew no since, yet there was no since that he knew not,
np1, cs pns31 vbdr n1 pn31 n1, cc vvd dx n1, av a-acp vbds dx n1 cst pns31 vvd xx,
(29) sermon (DIV1)
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for, all our sins were his.
for, all our Sins were his.
c-acp, d po12 n2 vbdr png31.
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He was not onely made Man, and by taking (by Admitting, though not by Committing) our sins,
He was not only made Man, and by taking (by Admitting, though not by Committing) our Sins,
pns31 vbds xx av-j vvn n1, cc p-acp vvg (p-acp vvg, c-acp xx p-acp vvg) po12 n2,
(29) sermon (DIV1)
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as well as our nature, sinful Man; but he was made sin for our sakes.
as well as our nature, sinful Man; but he was made since for our sakes.
c-acp av c-acp po12 n1, j n1; cc-acp pns31 vbds vvn n1 p-acp po12 n2.
(29) sermon (DIV1)
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And therefore, though he say of himself, sicut ego, Keep my Commandements, even as I have kept my fathers Commandements, yet still he refers all originally to the Father;
And Therefore, though he say of himself, sicut ego, Keep my commandments, even as I have kept my Father's commandments, yet still he refers all originally to the Father;
cc av, cs pns31 vvb pp-f px31, fw-la fw-la, vvb po11 n2, av c-acp pns11 vhb vvn po11 ng1 n2, av av pns31 vvz d av-j p-acp dt n1;
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and because he was under our infirmities and our iniquities, he never says (though he might well have said so) sicut ego, Be pure, be perfect as I am perfect and pure,
and Because he was under our infirmities and our iniquities, he never Says (though he might well have said so) sicut ego, Be pure, be perfect as I am perfect and pure,
cc c-acp pns31 vbds p-acp po12 n2 cc po12 n2, pns31 av-x vvz (cs pns31 vmd av vhi vvn av) fw-la fw-la, vbb j, vbb j c-acp pns11 vbm j cc j,
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but sicut Pater, be pure as your Father in heaven is pure.
but sicut Pater, be pure as your Father in heaven is pure.
cc-acp fw-la fw-la, vbb j p-acp po22 n1 p-acp n1 vbz j.
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Hand to hand with the Father, Christ disclaims himself, disavows himself, Non sicut ego, Nevertheless, not as I will,
Hand to hand with the Father, christ disclaims himself, disavows himself, Non sicut ego, Nevertheless, not as I will,
n1 p-acp n1 p-acp dt n1, np1 vvz px31, vvz px31, fw-fr fw-la fw-la, av, xx c-acp pns11 vmb,
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but as thou wilt, O Father. but as thou wilt, Oh Father.
cc-acp c-acp pns21 vm2, uh n1.
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We are not referr'd for the pattern of our purity (though we might be safely) to him that came from heaven, The Son,
We Are not referred for the pattern of our purity (though we might be safely) to him that Come from heaven, The Son,
pns12 vbr xx vvn p-acp dt n1 pp-f po12 n1 (cs pns12 vmd vbi av-j) p-acp pno31 cst vvd p-acp n1, dt n1,
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but to him which is in heaven, The Father.
but to him which is in heaven, The Father.
cc-acp p-acp pno31 r-crq vbz p-acp n1, dt n1.
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Nor to the Sun which is in heaven (the Sun, that is the pure fountain of all natural light) nor to the Angels which are in heaven,
Nor to the Sun which is in heaven (the Sun, that is the pure fountain of all natural Light) nor to the Angels which Are in heaven,
ccx p-acp dt n1 r-crq vbz p-acp n1 (dt n1, cst vbz dt j n1 pp-f d j n1) ccx p-acp dt n2 r-crq vbr p-acp n1,
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though they be pure in their Nature, and refined by a continual emanation of the beams of glory upon them, from the face of God,
though they be pure in their Nature, and refined by a continual emanation of the beams of glory upon them, from the face of God,
cs pns32 vbb j p-acp po32 n1, cc vvn p-acp dt j n1 pp-f dt n2 pp-f n1 p-acp pno32, p-acp dt n1 pp-f np1,
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but, the Father which is in heaven is made the pattern of our purity;
but, the Father which is in heaven is made the pattern of our purity;
cc-acp, dt n1 r-crq vbz p-acp n1 vbz vvn dt n1 pp-f po12 n1;
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That so, when we see the exact purity, which we should aim at, and labor for, we might the more seriously lament,
That so, when we see the exact purity, which we should aim At, and labour for, we might the more seriously lament,
cst av, c-crq pns12 vvb dt j n1, r-crq pns12 vmd vvi p-acp, cc n1 p-acp, pns12 vmd dt av-dc av-j vvi,
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and the more studiously endeavor the amendment of that extreme and enormous fouleness and impurity, in which we who should be pure,
and the more studiously endeavour the amendment of that extreme and enormous fouleness and impurity, in which we who should be pure,
cc dt av-dc av-j vvi dt n1 pp-f d j-jn cc j n1 cc n1, p-acp r-crq pns12 r-crq vmd vbi j,
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as our Father which is in heaven is pure, exceed the dog that turns to his own vomit again;
as our Father which is in heaven is pure, exceed the dog that turns to his own vomit again;
c-acp po12 n1 r-crq vbz p-acp n1 vbz j, vvb dt n1 cst vvz p-acp po31 d n1 av;
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and the Sow, that was washed, to her wallowing in the mire. and the Sow, that was washed, to her wallowing in the mire.
cc dt n1, cst vbds vvn, p-acp pno31 vvg p-acp dt n1.
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Yet there is no foulness so foul, so inexcusable in the eys of God, nor that shall so much aggravate our condemnation,
Yet there is no foulness so foul, so inexcusable in the eyes of God, nor that shall so much aggravate our condemnation,
av pc-acp vbz dx n1 av j, av j p-acp dt n2 pp-f np1, ccx d vmb av av-d vvi po12 n1,
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as a false affectation, and an hypocritical counterfeiting of this Purity.
as a false affectation, and an hypocritical counterfeiting of this Purity.
c-acp dt j n1, cc dt j n-vvg pp-f d n1.
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There is a Pureness, a cleanness imagin'd (rather dream't of) in the Romane Church, by which (as their words are) the soul is abstracted, not onely à Passionibus, but â Phantasmatibus, not onely from passions,
There is a Pureness, a cleanness imagined (rather dreamt of) in the Roman Church, by which (as their words Are) the soul is abstracted, not only à Passionibus, but â Phantasmatibus, not only from passion,
pc-acp vbz dt n1, dt n1 vvd (av-c vvd pp-f) p-acp dt jp n1, p-acp r-crq (c-acp po32 n2 vbr) dt n1 vbz vvn, xx av-j fw-fr fw-la, p-acp fw-la fw-la, xx av-j p-acp n2,
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and perturbations, but from the ordinary way of coming to know any thing;
and perturbations, but from the ordinary Way of coming to know any thing;
cc n2, cc-acp p-acp dt j n1 pp-f vvg pc-acp vvi d n1;
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The soul (say they) of men so purified, understands no longer, per phantasmata rerum corporalium; not by having any thing presented by the fantasie to the senses,
The soul (say they) of men so purified, understands no longer, per phantasmata rerum corporalium; not by having any thing presented by the fantasy to the Senses,
dt n1 (vvb pns32) pp-f n2 av vvn, vvz av-dx av-jc, fw-la fw-la fw-la fw-la; xx p-acp vhg d n1 vvn p-acp dt n1 p-acp dt n2,
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and so to the understanding, but altogether by a familiar conversation with God, and an immediate revelation from God;
and so to the understanding, but altogether by a familiar Conversation with God, and an immediate Revelation from God;
cc av p-acp dt n1, cc-acp av p-acp dt j-jn n1 p-acp np1, cc dt j n1 p-acp np1;
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whereas Christ himself contented himself with the ordinary way;
whereas christ himself contented himself with the ordinary Way;
cs np1 px31 vvd px31 p-acp dt j n1;
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He was hungry, and a fig-tree presented it self to him upon the way, and he went to it to eat.
He was hungry, and a Fig tree presented it self to him upon the Way, and he went to it to eat.
pns31 vbds j, cc dt n1 vvd pn31 n1 p-acp pno31 p-acp dt n1, cc pns31 vvd p-acp pn31 pc-acp vvi.
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This is that Pureness in the Romane Church, by which the founder of the last Order amongst them, Philip Nerius, had not onely utterly emptied his heart of the world,
This is that Pureness in the Roman Church, by which the founder of the last Order among them, Philip Nerius, had not only utterly emptied his heart of the world,
d vbz d n1 p-acp dt jp n1, p-acp r-crq dt n1 pp-f dt ord n1 p-acp pno32, np1 np1, vhd xx av-j av-j vvn po31 n1 pp-f dt n1,
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but had fill'd it too full of God;
but had filled it too full of God;
cc-acp vhd vvn pn31 av j pp-f np1;
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for, so (say they) he was fain to cry sometimes, Recede ame Domine, O Lord go farther from me,
for, so (say they) he was fain to cry sometime, Recede ame Domine, Oh Lord go farther from me,
p-acp, av (vvb pns32) pns31 vbds av-j pc-acp vvi av, vvb zz fw-la, uh n1 vvb av-jc p-acp pno11,
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and let me have a less portion of thee.
and let me have a less portion of thee.
cc vvb pno11 vhi dt av-dc n1 pp-f pno21.
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But who would be loath to sink, by being over-fraited with God, or loath to over-set, by having so much of that winde, the breath of the Spirit of God? Privation of the presence of God, is Hell;
But who would be loath to sink, by being over-fraited with God, or loath to overset, by having so much of that wind, the breath of the Spirit of God? Privation of the presence of God, is Hell;
p-acp r-crq vmd vbi j pc-acp vvi, p-acp vbg j p-acp np1, cc j p-acp j, p-acp vhg av d pp-f d n1, dt n1 pp-f dt n1 pp-f np1? n1 pp-f dt n1 pp-f np1, vbz n1;
(29) sermon (DIV1)
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a diminution of it, is a step toward it. Fruition of his presence is Heaven;
a diminution of it, is a step towards it. Fruition of his presence is Heaven;
dt n1 pp-f pn31, vbz dt n1 p-acp pn31. n1 pp-f po31 n1 vbz n1;
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and shall any Man be afraid of having too much Heaven, too much God? There are many among them, that are over laden, oppressed with Bishropricks and Abbeys, and yet they can bear it and never cry, Retrahe domine, domine Resume, O Lord withdraw from me, Resume to thy self some of these superabundancies;
and shall any Man be afraid of having too much Heaven, too much God? There Are many among them, that Are over laden, oppressed with Bishropricks and Abbeys, and yet they can bear it and never cry, Retrahe domine, domine Resume, Oh Lord withdraw from me, Resume to thy self Some of these superabundancies;
cc vmb d n1 vbb j pp-f vhg av d n1, av av-d np1? pc-acp vbr d p-acp pno32, cst vbr a-acp vvn, vvn p-acp n2 cc n2, cc av pns32 vmb vvi pn31 cc av vvb, fw-la fw-la, fw-la vvb, uh n1 vvb p-acp pno11, vvb p-acp po21 n1 d pp-f d n2;
(29) sermon (DIV1)
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and shall we think any of them to be so over-fraited and surcharg'd with the presence,
and shall we think any of them to be so over-fraited and surcharged with the presence,
cc vmb pns12 vvi d pp-f pno32 pc-acp vbi av j cc vvn p-acp dt n1,
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and with the grace of God, as to be put to his Recede domine, O Lord withdraw thy self,
and with the grace of God, as to be put to his Recede domine, Oh Lord withdraw thy self,
cc p-acp dt n1 pp-f np1, c-acp pc-acp vbi vvn p-acp po31 vvb fw-la, uh n1 vvb po21 n1,
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and lessen thy grace towards me? This Pureness is not in their heart, but in their fantasie.
and lessen thy grace towards me? This Pureness is not in their heart, but in their fantasy.
cc vvi po21 n1 p-acp pno11? d n1 vbz xx p-acp po32 n1, cc-acp p-acp po32 n1.
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We read in the Ecclesiastick story of such a kinde of affectation of singularity, very early in the primitive Church.
We read in the Ecclesiastic story of such a kind of affectation of singularity, very early in the primitive Church.
pns12 vvb p-acp dt j n1 pp-f d dt n1 pp-f n1 pp-f n1, av av-j p-acp dt j n1.
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We finde two sorts of false Puritans then; We find two sorts of false Puritans then;
pns12 vvb crd n2 pp-f j np2 av;
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The Catharists, and The Cathari. The Catharists thought no creatures of God pure, and therefore they brought in strange ceremonial purifications of those Creatures.
The Catharists, and The Cathari. The Catharists Thought no creatures of God pure, and Therefore they brought in strange ceremonial purifications of those Creatures.
dt n2, cc dt np1. dt n2 vvd dx n2 pp-f np1 j, cc av pns32 vvd p-acp j j n2 pp-f d n2.
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In which error, they of the Romane Church succeed them, in a great part, in their Exorcismes, and Consecrations; Particularly in the greatest matter of all, in the Sacraments. For, the Catharists in the Sacrament of the Body and Blood of our Saviour, thought not the bread pure,
In which error, they of the Roman Church succeed them, in a great part, in their Exorcisms, and Consecrations; Particularly in the greatest matter of all, in the Sacraments. For, the Catharists in the Sacrament of the Body and Blood of our Saviour, Thought not the bred pure,
p-acp r-crq n1, pns32 pp-f dt jp n1 vvi pno32, p-acp dt j n1, p-acp po32 n2, cc n2; av-jn p-acp dt js n1 pp-f d, p-acp dt n2. p-acp, dt n2 p-acp dt n1 pp-f dt n1 cc n1 pp-f po12 n1, vvd xx dt n1 j,
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except it were purified by the aspersion of something issuing from the body of man, not fit to be nam'd here;
except it were purified by the aspersion of something issuing from the body of man, not fit to be named Here;
c-acp pn31 vbdr vvn p-acp dt n1 pp-f pi vvg p-acp dt n1 pp-f n1, xx j pc-acp vbi vvn av;
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And so, in the Romane Church, they induc'd a use of another Excrement in the other Sacrament, They must have spittle in the Sacrament of Baptisme.
And so, in the Roman Church, they induced a use of Another Excrement in the other Sacrament, They must have spittle in the Sacrament of Baptism.
cc av, p-acp dt jp n1, pns32 vvd dt n1 pp-f j-jn n1 p-acp dt j-jn n1, pns32 vmb vhi n1 p-acp dt n1 pp-f n1.
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For, in those words of Tertullian, In Baptismo Daemones respuimus, In Baptism we Renounce the Devil, they will admit no other interpretation of the Respuimus, but that Respuere, is sputo detestari, That we can drive the Devil away, no way, but by spitting at him;
For, in those words of Tertullian, In Baptismo Daemons respuimus, In Baptism we Renounce the devil, they will admit no other Interpretation of the Respuimus, but that Respuere, is sputo detestari, That we can drive the devil away, no Way, but by spitting At him;
p-acp, p-acp d n2 pp-f np1, p-acp fw-la n2 fw-la, p-acp n1 pns12 vvb dt n1, pns32 vmb vvi dx j-jn n1 pp-f dt fw-la, p-acp d j, vbz fw-la fw-la, cst pns12 vmb vvi dt n1 av, dx n1, cc-acp p-acp vvg p-acp pno31;
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Their predecessors in this, the Catharists, thought no Creatures pure, and therefore purified them, by abhominable, and detestable ways.
Their predecessors in this, the Catharists, Thought no Creatures pure, and Therefore purified them, by abominable, and detestable ways.
po32 n2 p-acp d, dt n2, vvd dx n2 j, cc av vvd pno32, p-acp j, cc j n2.
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The second sort of primitive Puritans, the Cathari, They thought no men pure but themselves, and themselves they thought so pure, as to have no sin;
The second sort of primitive Puritans, the Cathari, They Thought no men pure but themselves, and themselves they Thought so pure, as to have no since;
dt ord n1 pp-f j np2, dt np1, pns32 vvd dx n2 j p-acp px32, cc px32 pns32 vvd av j, c-acp pc-acp vhi dx n1;
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and that therefore they might and so did, leave out, as an impertinent clause in the Lords prayer, that petition, Dimitte nobis debita nostra, for, they thought they ought God nothing.
and that Therefore they might and so did, leave out, as an impertinent clause in the lords prayer, that petition, Dimity nobis Debita nostra, for, they Thought they ought God nothing.
cc cst av pns32 vmd cc av vdd, vvb av, c-acp dt j n1 p-acp dt n2 n1, cst n1, vvb fw-la fw-la fw-la, p-acp, pns32 vvd pns32 vmd np1 pix.
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In natural things, Monsters have no propagation; A Monster does not beget a Monster. In spiritual excesses it is otherwise;
In natural things, Monsters have no propagation; A Monster does not beget a Monster. In spiritual Excesses it is otherwise;
p-acp j n2, n2 vhb dx n1; dt n1 vdz xx vvi dt n1. p-acp j n2 pn31 vbz av;
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for, for this second kinde of Puritans, that attribute all purity to themselves, and spend all their thoughts upon considering others, that weed hath grown so far, that whereas those Puritans of the Primitive Church did but refuse to say, Dimitte nobis, Forgive us our trespasses, because they had no sin, the Puritan Papist is come to say, Recede a nobis, O Lord stand farther off,
for, for this second kind of Puritans, that attribute all purity to themselves, and spend all their thoughts upon considering Others, that weed hath grown so Far, that whereas those Puritans of the Primitive Church did but refuse to say, Dimity nobis, Forgive us our Trespasses, Because they had no since, the Puritan Papist is come to say, Recede a nobis, Oh Lord stand farther off,
p-acp, c-acp d ord n1 pp-f np2, cst vvb d n1 p-acp px32, cc vvi d po32 n2 p-acp vvg n2-jn, cst n1 vhz vvn av av-j, cst cs d np2 pp-f dt j n1 vdd p-acp vvi pc-acp vvi, vvb fw-la, vvb pno12 po12 n2, c-acp pns32 vhd dx n1, dt np1 njp vbz vvn pc-acp vvi, vvb dt fw-la, uh n1 vvb av-jc a-acp,
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for I have too much of thee.
for I have too much of thee.
c-acp pns11 vhb av d pp-f pno21.
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And whereas the Puritan of the primitive Church did but refuse one Petition of the Lords prayer, the later puritan amongst our selves hath refused the whole Prayer.
And whereas the Puritan of the primitive Church did but refuse one Petition of the lords prayer, the later puritan among our selves hath refused the Whole Prayer.
cc cs dt np1 pp-f dt j n1 vdd p-acp vvi crd vvb pp-f dt n2 n1, dt jc np1 p-acp po12 n2 vhz vvn dt j-jn n1.
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Towards both these sorts of false puritans, Catharists, and Cathari, derived down to our time, we acknowledge those words of the Apostle to belong, Reprove, Rebuke, Exhort;
Towards both these sorts of false puritans, Catharists, and Cathari, derived down to our time, we acknowledge those words of the Apostle to belong, Reprove, Rebuke, Exhort;
p-acp d d n2 pp-f j np2, n2, cc np1, vvn a-acp p-acp po12 n1, pns12 vvb d n2 pp-f dt n1 pc-acp vvi, vvb, vvb, vvb;
(29) sermon (DIV1)
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that is, leave no such means untryed, as may work upon their Understandings, and remove their just scruples; Preach, write, confer;
that is, leave no such means untried, as may work upon their Understandings, and remove their just scruples; Preach, write, confer;
cst vbz, vvb dx d n2 j, c-acp vmb vvi p-acp po32 n2, cc vvi po32 j n2; vvb, vvb, vvb;
(29) sermon (DIV1)
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But when that labor hath been bestow'd, and they fear up their Understanding against it,
But when that labour hath been bestowed, and they Fear up their Understanding against it,
cc-acp c-crq d n1 vhz vbn vvn, cc pns32 vvb a-acp po32 n1 p-acp pn31,
(29) sermon (DIV1)
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so that the fault lies not then in the darkness of their Understanding, but meerly in the perversness of the will, over which faculty other men have no power, towards both these sorts, we acknowledge those other words of the Apostle to belong too, Utinam abscindantur, Would to God, they were even cut off that disquiet you;
so that the fault lies not then in the darkness of their Understanding, but merely in the perverseness of the will, over which faculty other men have no power, towards both these sorts, we acknowledge those other words of the Apostle to belong too, Utinam abscindantur, Would to God, they were even Cut off that disquiet you;
av cst dt n1 vvz xx av p-acp dt n1 pp-f po32 n1, cc-acp av-j p-acp dt n1 pp-f dt n1, p-acp r-crq n1 j-jn n2 vhb dx n1, p-acp d d n2, pns12 vvb d j-jn n2 pp-f dt n1 pc-acp vvi av, fw-la fw-la, vmd p-acp np1, pns32 vbdr av vvn a-acp d n-jn pn22;
(29) sermon (DIV1)
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Cut off, that is, removed from means by which, and from places, in which, they might disquiet you. cut off, that is, removed from means by which, and from places, in which, they might disquiet you.
vvb a-acp, cst vbz, vvn p-acp n2 p-acp r-crq, cc p-acp n2, p-acp r-crq, pns32 vmd vvi pn22.
(29) sermon (DIV1)
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These two kinds of false Puritans we finde in the Primitive Church; And Satan, who lasts still, makes them last still too.
These two Kinds of false Puritans we find in the Primitive Church; And Satan, who lasts still, makes them last still too.
np1 crd n2 pp-f j np2 pns12 vvb p-acp dt j n1; cc np1, r-crq vvz av, vvz pno32 vvi av av.
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8062
But if we shall imagine a third sort of Puritans, and make men afraid of the zeal of the glory of God, make men hard,
But if we shall imagine a third sort of Puritans, and make men afraid of the zeal of the glory of God, make men hard,
p-acp cs pns12 vmb vvi dt ord n1 pp-f np2, cc vvi n2 j pp-f dt n1 pp-f dt n1 pp-f np1, vvb n2 j,
(29) sermon (DIV1)
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8063
and insensible of those wounds that are inflicted upon Christ Jesus, in blasphemous oaths, and execrations, make men ashamed to put a difference between the Sabbath and an ordinary day,
and insensible of those wounds that Are inflicted upon christ jesus, in blasphemous Oaths, and execrations, make men ashamed to put a difference between the Sabbath and an ordinary day,
cc j pp-f d n2 cst vbr vvn p-acp np1 np1, p-acp j n2, cc n2, vvb n2 j pc-acp vvi dt n1 p-acp dt n1 cc dt j n1,
(29) sermon (DIV1)
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8064
and so, at last make sin an indifferent matter, If any man list to be contentious we have no such custome, neither the Chuch of God.
and so, At last make since an indifferent matter, If any man list to be contentious we have no such custom, neither the Church of God.
cc av, p-acp ord vvi n1 dt j n1, cs d n1 vvb pc-acp vbi j pns12 vhb dx d n1, dx dt n1 pp-f np1.
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8065
The Church of God encourages them, and assists them in that sanctity, that purity, with all those means wherewith Christ Jesus hath trusted her,
The Church of God encourages them, and assists them in that sanctity, that purity, with all those means wherewith christ jesus hath trusted her,
dt n1 pp-f np1 vvz pno32, cc vvz pno32 p-acp d n1, cst n1, p-acp d d n2 c-crq np1 np1 vhz vvn pno31,
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for the advancement of that purity;
for the advancement of that purity;
p-acp dt n1 pp-f d n1;
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and professes that she prefers in her recommendations to God, in her prayers, one Christian truly fervent and zealous, before millions of Lukewarme.
and Professes that she prefers in her recommendations to God, in her Prayers, one Christian truly fervent and zealous, before millions of Lukewarm.
cc vvz cst pns31 vvz p-acp po31 n2 p-acp np1, p-acp po31 n2, crd np1 av-j j cc j, p-acp crd pp-f j.
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Onely she says, in the voice of Christ Jesus her head, Wo be unto you, if you make clean the outside of cups and platters,
Only she Says, in the voice of christ jesus her head, Woe be unto you, if you make clean the outside of cups and platters,
av-j pns31 vvz, p-acp dt n1 pp-f np1 np1 po31 n1, n1 vbb p-acp pn22, cs pn22 vvb av-j dt n1-an pp-f n2 cc n2,
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but leave them full of extortion, and excess within. Christ calls them to whom he says that, blinde Pharisees, if they have done so;but leave them full of extortion, and excess within. christ calls them to whom he Says that, blind Pharisees, if they have done so;
cc-acp vvb pno32 j pp-f n1, cc n1 a-acp. np1 vvz pno32 pc-acp ro-crq pns31 vvz cst, j np1, cs pns32 vhb vdn av;
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If they think to blinde others, Christ calls them blinde. But if their purity consist in studying & practising the most available means to sanctification,
If they think to blind Others, christ calls them blind. But if their purity consist in studying & practising the most available means to sanctification,
cs pns32 vvb pc-acp vvi n2-jn, np1 vvz pno32 j. p-acp cs po32 n1 vvi p-acp vvg cc vvg dt av-ds j n2 p-acp n1,
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and in obedience to lawful authority established according to Gods Ordinance, and in acquiescence in fundamental doctrines, believed in the ancient Church to be necessary to salvation, If they love the peace of conscience,
and in Obedience to lawful Authority established according to God's Ordinance, and in acquiescence in fundamental doctrines, believed in the ancient Church to be necessary to salvation, If they love the peace of conscience,
cc p-acp n1 p-acp j n1 vvd vvg p-acp ng1 n1, cc p-acp n1 p-acp j n2, vvn p-acp dt j n1 pc-acp vbi j p-acp n1, cs pns32 vvb dt n1 pp-f n1,
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and the peace of Sion, as Balaam said, Let me dye the death of the righteous, and let my last end he like his;
and the peace of Sion, as balaam said, Let me die the death of the righteous, and let my last end he like his;
cc dt n1 pp-f np1, p-acp np1 vvd, vvb pno11 vvi dt n1 pp-f dt j, cc vvb po11 ord n1 pns31 vvb po31;
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So I say, let me live the life of a Puritan, let the zeal of the house of God consume me, let a holy life,
So I say, let me live the life of a Puritan, let the zeal of the house of God consume me, let a holy life,
av pns11 vvb, vvb pno11 vvi dt n1 pp-f dt np1, vvb dt n1 pp-f dt n1 pp-f np1 vvb pno11, vvb dt j n1,
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and an humble obedience to the Law, testifie my reverence to God in his Church, and in his Magistrate:
and an humble Obedience to the Law, testify my Reverence to God in his Church, and in his Magistrate:
cc dt j n1 p-acp dt n1, vvi po11 n1 p-acp np1 p-acp po31 n1, cc p-acp po31 n1:
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For, this is Saint Pauls Puritan, To have a pure heart (The end of the commandment is love, out of a pure heart) And then to have pure hands (That we may lift up pure hands, without wrath or doubting) And to have pure consciences (Having the mystery of faith in pure consciences.) The heart is the fountain from which my good and holy purposes flow;
For, this is Saint Paul's Puritan, To have a pure heart (The end of the Commandment is love, out of a pure heart) And then to have pure hands (That we may lift up pure hands, without wrath or doubting) And to have pure Consciences (Having the mystery of faith in pure Consciences.) The heart is the fountain from which my good and holy Purposes flow;
c-acp, d vbz n1 npg1 np1, p-acp vhb dt j n1 (dt n1 pp-f dt n1 vbz n1, av pp-f dt j n1) cc av pc-acp vhi j n2 (cst pns12 vmb vvi a-acp j n2, p-acp n1 cc vvg) cc pc-acp vhi j n2 (vhg dt n1 pp-f n1 p-acp j n2.) dt n1 vbz dt n1 p-acp r-crq po11 j cc j n2 vvb;
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My hand is the execution and Declaration of those good purposes, produc'd into the eyes of men;My hand is the execution and Declaration of those good Purposes, produced into the eyes of men;
po11 n1 vbz dt n1 cc n1 pp-f d j n2, vvn p-acp dt n2 pp-f n2;
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and my conscience is the testification of the Spirit of God with my spirit, that I have actually made those declarations, that I have liv'd according to that profession.
and my conscience is the testification of the Spirit of God with my Spirit, that I have actually made those declarations, that I have lived according to that profession.
cc po11 n1 vbz dt n1 pp-f dt n1 pp-f np1 p-acp po11 n1, cst pns11 vhb av-j vvn d n2, cst pns11 vhb vvn vvg p-acp d n1.
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This is Saint Pauls Puritan, Pure in Heart, pure in Hand, pure in Conscience; That I do believe I ought to do this; That really I do it;
This is Saint Paul's Puritan, Pure in Heart, pure in Hand, pure in Conscience; That I do believe I ought to do this; That really I do it;
d vbz n1 npg1 np1, j p-acp n1, j p-acp n1, j p-acp n1; cst pns11 vdb vvi pns11 vmd pc-acp vdi d; cst av-j pns11 vdb pn31;
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Thar my conscience tell me after, it was rightly done;
Thar my conscience tell me After, it was rightly done;
cst po11 n1 vvb pno11 a-acp, pn31 vbds av-jn vdn;
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for, a man may do good, ill, and go by ill ways, to good ends. And then,
for, a man may do good, ill, and go by ill ways, to good ends. And then,
p-acp, dt n1 vmb vdi j, j-jn, cc vvi p-acp j-jn n2, p-acp j n2. cc av,
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if our purity be but comparative and not positive, that we onely look how ill other men be, not how good we should be, we shall become either Catharists, purifying Puritans, quarrelling with men, with States, with Churches,
if our purity be but comparative and not positive, that we only look how ill other men be, not how good we should be, we shall become either Catharists, purifying Puritans, quarreling with men, with States, with Churches,
cs po12 n1 vbi p-acp j cc xx j, cst pns12 av-j vvb c-crq av-jn j-jn n2 vbb, xx c-crq j pns12 vmd vbi, pns12 vmb vvi d n2, n-vvg np2, vvg p-acp n2, p-acp n2, p-acp n2,
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and attempting a purifying of Sacraments, and Ceremonies, Doctrine and Discipline, according to our own fancy;
and attempting a purifying of Sacraments, and Ceremonies, Doctrine and Discipline, according to our own fancy;
cc vvg dt n-vvg pp-f n2, cc n2, n1 cc n1, vvg p-acp po12 d n1;
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Or Cathari, purified puritans, that think they may leave out the Dimitte debita, they need ask no forgiveness.
Or Cathari, purified puritans, that think they may leave out the Dimity Debita, they need ask no forgiveness.
cc np1, vvn np2, cst vvb pns32 vmb vvi av dt vvb fw-la, pns32 vvb vvi dx n1.
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And then, Cains major iniquitas (my sin is too great for God to forgive) is not worse then this minor iniquitas, My sin is too little for God to consider;
And then, Cains Major iniquitas (my since is too great for God to forgive) is not Worse then this minor iniquitas, My since is too little for God to Consider;
cc av, np1 j fw-la (po11 n1 vbz av j c-acp np1 pc-acp vvi) vbz xx jc cs d fw-la fw-la, po11 n1 vbz av j c-acp np1 pc-acp vvi;
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I cannot have a pardon, and I do not need a pardon, It is impossible for me to get it,
I cannot have a pardon, and I do not need a pardon, It is impossible for me to get it,
pns11 vmbx vhi dt n1, cc pns11 vdb xx vvi dt n1, pn31 vbz j p-acp pno11 pc-acp vvi pn31,
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and it is unnecessary for me to ask it, are equal contempts against the Majesty and Mercy of God.
and it is unnecessary for me to ask it, Are equal contempts against the Majesty and Mercy of God.
cc pn31 vbz j p-acp pno11 pc-acp vvi pn31, vbr j-jn n2 p-acp dt n1 cc n1 pp-f np1.
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But this first consideration (The nature of his pureness) enlarges it self by flowing into the second branch of this first part, that is, The place where this pureness is established, The Heart: He that loves pureness of Heart, the King shall be his friend.
But this First consideration (The nature of his pureness) enlarges it self by flowing into the second branch of this First part, that is, The place where this pureness is established, The Heart: He that loves pureness of Heart, the King shall be his friend.
p-acp d ord n1 (dt n1 pp-f po31 n1) vvz pn31 n1 p-acp vvg p-acp dt ord n1 pp-f d ord n1, cst vbz, dt n1 c-crq d n1 vbz vvn, dt n1: pns31 cst vvz n1 pp-f n1, dt n1 vmb vbi po31 n1.
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Absolute pureness cannot be attained to In via, It is reserved for us In Patria; At home in heaven, not in our journey here, is that pureness to be expected.
Absolute pureness cannot be attained to In via, It is reserved for us In Patria; At home in heaven, not in our journey Here, is that pureness to be expected.
j n1 vmbx vbi vvn p-acp p-acp fw-la, pn31 vbz vvn p-acp pno12 p-acp fw-la; p-acp n1-an p-acp n1, xx p-acp po12 n1 av, vbz d n1 pc-acp vbi vvn.
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But yet here in the way, there is a degree of it, acceptable to God; of which himself speaks, and there it may be had;
But yet Here in the Way, there is a degree of it, acceptable to God; of which himself speaks, and there it may be had;
p-acp av av p-acp dt n1, pc-acp vbz dt n1 pp-f pn31, j p-acp np1; pp-f r-crq n1 vvz, cc a-acp pn31 vmb vbi vhn;
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Blessed are the pure in heart (so the pureness be placed there, all's well) for they shall see God. Blessed Are the pure in heart (so the pureness be placed there, all's well) for they shall see God.
vvn vbr dt j p-acp n1 (av dt n1 vbb vvn a-acp, d|vbz av) p-acp pns32 vmb vvi np1.
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Whether that fight of God be spoken De cognitione Dei, of that sight of God, which we have here ▪ In speculo, in a glass, in that true glass of his own making, his word explicated in the Church; Whither that fight of God be spoken De cognition Dei, of that sighed of God, which we have Here ▪ In speculo, in a glass, in that true glass of his own making, his word explicated in the Church;
cs d n1 pp-f np1 vbb vvn fw-fr n1 fw-la, pp-f d n1 pp-f np1, r-crq pns12 vhb av ▪ p-acp fw-la, p-acp dt n1, p-acp cst j n1 pp-f po31 d vvg, po31 n1 vvn p-acp dt n1;
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or de visione Beatifica, of that beatifical vision of God, which is salvation, howsoever the reward (the sight of God) in the perfect fruition thereof may be reserved for the future (They shall see God) yet they are pure,
or the vision Beatifica, of that beatifical vision of God, which is salvation, howsoever the reward (the sighed of God) in the perfect fruition thereof may be reserved for the future (They shall see God) yet they Are pure,
cc dt n1 np1, pp-f d j n1 pp-f np1, r-crq vbz n1, c-acp dt n1 (dt n1 pp-f np1) p-acp dt j n1 av vmb vbi vvn p-acp dt j-jn (pns32 vmb vvi np1) av pns32 vbr j,
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and they are blessed already, Blessed are the pure in heart. This pureness then must be rightly plac'd;
and they Are blessed already, Blessed Are the pure in heart. This pureness then must be rightly placed;
cc pns32 vbr vvn av, vvn vbr dt j p-acp n1. d n1 av vmb vbi av-jn vvn;
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for, in many things, the place qualifies and denominates the things; it is not Balsamum if it grew not in Palestine.
for, in many things, the place Qualifies and denominates the things; it is not Balsamum if it grew not in Palestine.
p-acp, p-acp d n2, dt n1 vvz cc vvz dt n2; pn31 vbz xx n1 cs pn31 vvd xx p-acp np1.
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It is not pureness, if it grew not in the Heart. The Hypocrite is the miserablest of all other;
It is not pureness, if it grew not in the Heart. The Hypocrite is the miserablest of all other;
pn31 vbz xx n1, cs pn31 vvd xx p-acp dt n1. dt n1 vbz dt js pp-f d n-jn;
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he does God service, and yet is damned.
he does God service, and yet is damned.
pns31 vdz np1 n1, cc av vbz vvn.
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The shedding of our blood for God is not a greater service then the winning of souls to God;
The shedding of our blood for God is not a greater service then the winning of Souls to God;
dt n-vvg pp-f po12 n1 p-acp np1 vbz xx dt jc n1 cs dt n-vvg pp-f n2 p-acp np1;
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and the Hypocrite many times does that;
and the Hypocrite many times does that;
cc dt n1 d n2 vdz d;
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his outward purity works upon them who cannot know it to be counterfeit, and draws them truely and sincerely to serve God.
his outward purity works upon them who cannot know it to be counterfeit, and draws them truly and sincerely to serve God.
po31 j n1 vvz p-acp pno32 r-crq vmbx vvi pn31 pc-acp vbi j-jn, cc vvz pno32 av-j cc av-j pc-acp vvi np1.
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He does God service, and yet perishes, because he does it not from the heart.
He does God service, and yet Perishes, Because he does it not from the heart.
pns31 vdz np1 n1, cc av vvz, c-acp pns31 vdz pn31 xx p-acp dt n1.
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God shall take him away, as a man taketh away dung, till it be all gone. God does not say there, that he will take away the dunge, but the man;
God shall take him away, as a man Takes away dung, till it be all gone. God does not say there, that he will take away the dung, but the man;
np1 vmb vvi pno31 av, p-acp dt n1 vvz av n1, p-acp pn31 vbb d vvn. np1 vdz xx vvi a-acp, cst pns31 vmb vvi av dt n1, cc-acp dt n1;
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not that he will take away the Dissimulation of the Hypocrite, but he will take away the Hypocrite himself,
not that he will take away the Dissimulation of the Hypocrite, but he will take away the Hypocrite himself,
xx cst pns31 vmb vvi av dt n1 pp-f dt n1, cc-acp pns31 vmb vvi av dt n1 px31,
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as dunge is taken away, till it be all gone, till this Hypocrite be swept, not clean, but clean away.
as dung is taken away, till it be all gone, till this Hypocrite be swept, not clean, but clean away.
c-acp n1 vbz vvn av, c-acp pn31 vbb d vvn, c-acp d n1 vbi vvn, xx j, cc-acp av-j av.
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If he have a complacency, a joy that he can deceive, and can seem that which he is not (The joy of the Hypocrite is but for a moment) He hath no true joy at all;
If he have a complacency, a joy that he can deceive, and can seem that which he is not (The joy of the Hypocrite is but for a moment) He hath no true joy At all;
cs pns31 vhb dt n1, dt n1 cst pns31 vmb vvi, cc vmb vvi d r-crq pns31 vbz xx (dt n1 pp-f dt n1 vbz p-acp p-acp dt n1) pns31 vhz dx j n1 p-acp d;
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his joy is but dunge, and in a moment comes a Cart, and fetches away that dunge, sweeps away even that false joy.
his joy is but dung, and in a moment comes a Cart, and Fetches away that dung, sweeps away even that false joy.
po31 n1 vbz p-acp n1, cc p-acp dt n1 vvz dt n1, cc vvz av d n1, vvz av av cst j n1.
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Can he hope for more? (The Hope of the Hypocrite shall perish) If he can conceive such a hope, it shall perish in abortion,
Can he hope for more? (The Hope of the Hypocrite shall perish) If he can conceive such a hope, it shall perish in abortion,
vmb pns31 vvi p-acp dc? (dt n1 pp-f dt n1 vmb vvi) cs pns31 vmb vvi d dt n1, pn31 vmb vvi p-acp n1,
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and never have life (Their Hope shall be as the giving up of the Ghost) As soon as it is a Hope, it shall be as the giving up of the Ghost,
and never have life (Their Hope shall be as the giving up of the Ghost) As soon as it is a Hope, it shall be as the giving up of the Ghost,
cc av-x vhi n1 (po32 n1 vmb vbi p-acp dt vvg a-acp pp-f dt n1) p-acp av c-acp pn31 vbz dt n1, pn31 vmb vbi p-acp dt vvg a-acp pp-f dt n1,
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and a Cart shall carry away that dunge, that Hope. What Cart? first, God shall disappoint his Hope of deluding the world;
and a Cart shall carry away that dung, that Hope. What Cart? First, God shall disappoint his Hope of deluding the world;
cc dt n1 vmb vvi av d n1, cst vvb. q-crq n1? ord, np1 vmb vvi po31 n1 pp-f vvg dt n1;
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8109
God shall discover him, and lay him open (That the Hypocrites reign not, lest the people be ensnar'd) And then,
God shall discover him, and lay him open (That the Hypocrites Reign not, lest the people be Ensnared) And then,
np1 vmb vvi pno31, cc vvd pno31 j (d dt n2 vvb xx, cs dt n1 vbb vvn) cc av,
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when God hath discovered him (The innocent shall stir up himself against the Hypocrite) that is, consider him, observe him,
when God hath discovered him (The innocent shall stir up himself against the Hypocrite) that is, Consider him, observe him,
c-crq np1 vhz vvn pno31 (dt j-jn vmb vvi a-acp px31 p-acp dt n1) d vbz, vvb pno31, vvb pno31,
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and arm himself against his imaginations.
and arm himself against his Imaginations.
cc vvb px31 p-acp po31 n2.
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And God shall not onely discover him to men, but God shall discover himself to him,
And God shall not only discover him to men, but God shall discover himself to him,
cc np1 vmb xx av-j vvi pno31 p-acp n2, cc-acp np1 vmb vvi px31 p-acp pno31,
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8113
and make him see his future condemnation (Fearfulness shall surprize the Hypocrite.
and make him see his future condemnation (Fearfulness shall surprise the Hypocrite.
cc vvi pno31 vvi po31 j-jn n1 (n1 vmb vvi dt n1.
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) And then (What is the hope of the Hypocrite, when God taketh away his soul) when the Cart comes for the last load of dunge, his corrupt, his putrified soul, what hope hath the Hypocrite for the next life? ) And then (What is the hope of the Hypocrite, when God Takes away his soul) when the Cart comes for the last load of dung, his corrupt, his Putrified soul, what hope hath the Hypocrite for the next life?
) cc av (r-crq vbz dt n1 pp-f dt n1, c-crq np1 vvz av po31 n1) c-crq dt n1 vvz p-acp dt ord n1 pp-f n1, po31 j, po31 j-vvn n1, r-crq n1 vhz dt n1 p-acp dt ord n1?
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8115
It is not pureness then, except it be in the right place, the heart;
It is not pureness then, except it be in the right place, the heart;
pn31 vbz xx n1 av, c-acp pn31 vbb p-acp dt j-jn n1, dt n1;
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8116
But where is the heart? The heart is vafrum & inscrutabile, Deceitful above all things, and desperately wieked, who can know it? It is uncertain and unsearchable;
But where is the heart? The heart is vafrum & inscrutabile, Deceitful above all things, and desperately wieked, who can know it? It is uncertain and unsearchable;
cc-acp q-crq vbz dt n1? dt n1 vbz n1 cc fw-la, j p-acp d n2, cc av-j vvd, r-crq vmb vvi pn31? pn31 vbz j cc j;
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8117
And it is so, because it pursues those things which are in fluxu, ever in motion.
And it is so, Because it pursues those things which Are in fluxu, ever in motion.
cc pn31 vbz av, c-acp pn31 vvz d n2 r-crq vbr p-acp fw-la, av p-acp n1.
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8118
Cast but a paper into the river, and fix thine eye upon that paper, and binde thine eye to follow that paper whithersoever the river,
Cast but a paper into the river, and fix thine eye upon that paper, and bind thine eye to follow that paper whithersoever the river,
n1 p-acp dt n1 p-acp dt n1, cc vvb po21 n1 p-acp d n1, cc vvb po21 n1 pc-acp vvi d n1 av dt n1,
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8119
or the winde shall carry it, and thou canst not imagine where thine eye will be to morrow:
or the wind shall carry it, and thou Canst not imagine where thine eye will be to morrow:
cc dt n1 vmb vvi pn31, cc pns21 vm2 xx vvi c-crq po21 n1 vmb vbi p-acp n1:
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8120
For, this paper is not addressed, as a ship, to a certain port, or upon any certain purpose,
For, this paper is not addressed, as a ship, to a certain port, or upon any certain purpose,
c-acp, d n1 vbz xx vvn, c-acp dt n1, p-acp dt j n1, cc p-acp d j n1,
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8121
but expos'd to the disposition of the tyde to the rage of the winde, to the wantonness of the Eddy,
but exposed to the disposition of the tIED to the rage of the wind, to the wantonness of the Eddy,
cc-acp vvn p-acp dt n1 pp-f dt n1 p-acp dt n1 pp-f dt n1, p-acp dt n1 pp-f dt n1,
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8122
and to innumerable contingencies, till it wear out to nothing.
and to innumerable contingencies, till it wear out to nothing.
cc p-acp j n2, c-acp pn31 vvb av p-acp pix.
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So, if a man set his heart (we cannot call it a setting) if a man suffer his heart to issue upon any of these fluid and transitory things of this world, he shall have cor vafrum, & inscrutabile, He shall not know where to finde his own heart.
So, if a man Set his heart (we cannot call it a setting) if a man suffer his heart to issue upon any of these fluid and transitory things of this world, he shall have cor vafrum, & inscrutabile, He shall not know where to find his own heart.
np1, cs dt n1 vvd po31 n1 (pns12 vmbx vvi pn31 dt n-vvg) cs dt n1 vvi po31 n1 pc-acp vvi p-acp d pp-f d j-jn cc j n2 pp-f d n1, pns31 vmb vhi fw-la fw-la, cc fw-la, pns31 vmb xx vvi c-crq pc-acp vvi po31 d n1.
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If Riches be this floating paper that his eye is fixed upon, he shall not know upon what course;
If Riches be this floating paper that his eye is fixed upon, he shall not know upon what course;
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If Beauty be this paper, he shall not know upon what face;
If Beauty be this paper, he shall not know upon what face;
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If Honor and preferment be it, he shall not know upon what faction his heart will be transported a month hence.
If Honour and preferment be it, he shall not know upon what faction his heart will be transported a Monn hence.
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But, if the heart can fix it self upon that which is fixt, the Almighty and immoveable God,
But, if the heart can fix it self upon that which is fixed, the Almighty and immoveable God,
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if it can be content to inquire after it self, and take knowledge where it is,
if it can be content to inquire After it self, and take knowledge where it is,
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and in what way, it will finde the means of cleansing;
and in what Way, it will find the means of cleansing;
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And so, this second consideration, The placing of this pureness in the heart, enlarges it self also into the third branch of this part, which is De Modo, by what means this pureness is fix'd in the heart, in which is involved the Affection with which it must be embrac'd, Love, He that loveth pureness of heart. Both these then are setled; Our heart is naturally foul;
And so, this second consideration, The placing of this pureness in the heart, enlarges it self also into the third branch of this part, which is De Modo, by what means this pureness is fixed in the heart, in which is involved the Affection with which it must be embraced, Love, He that loves pureness of heart. Both these then Are settled; Our heart is naturally foul;
cc av, d ord n1, dt n-vvg pp-f d n1 p-acp dt n1, vvz pn31 n1 av p-acp dt ord n1 pp-f d n1, r-crq vbz fw-fr fw-la, p-acp r-crq vvz d n1 vbz vvn p-acp dt n1, p-acp r-crq vbz vvn dt n1 p-acp r-crq pn31 vmb vbi vvn, vvb, pns31 cst vvz n1 pp-f n1. d d av vbr vvn; po12 n1 vbz av-j j;
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And our heart may be cleansed. And our heart may be cleansed.
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But how, is our present disquisition, Who can bring a clean thing out of filthiness? There is not one:
But how, is our present disquisition, Who can bring a clean thing out of filthiness? There is not one:
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Adam foul'd my heart and all yours; Adam fouled my heart and all yours;
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nor can we make it clean our selves, Who can say I have made clean my heart? There is but one way;
nor can we make it clean our selves, Who can say I have made clean my heart? There is but one Way;
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a poor beggarly way, but easie and sure, to ask it of God. And, even to God himself it seems a hard work to cleanse this heart; a poor beggarly Way, but easy and sure, to ask it of God. And, even to God himself it seems a hard work to cleanse this heart;
dt j j n1, cc-acp j cc j, pc-acp vvi pn31 pp-f np1. np1, av p-acp np1 px31 pn31 vvz dt j n1 pc-acp vvi d n1;
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and therefore our prayer must be with David, Cor mundum crea, Create, O Lord, a pure heart in me.
and Therefore our prayer must be with David, Cor Mundum crea, Create, Oh Lord, a pure heart in me.
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And then comes Gods part, not that Gods part begun but then; for it was his doing, that thou madest this prayer;
And then comes God's part, not that God's part begun but then; for it was his doing, that thou Madest this prayer;
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but because it is a work that God does especially delight in, to build upon his own foundations;
but Because it is a work that God does especially delight in, to built upon his own foundations;
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when he hath disposed thee to pray, and upon that prayer created a new heart in thee,
when he hath disposed thee to pray, and upon that prayer created a new heart in thee,
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then God works upon that new heart, and By faith purifyes it, enables it to preserve the pureness, as Saint Peter speaks.
then God works upon that new heart, and By faith Purifies it, enables it to preserve the pureness, as Saint Peter speaks.
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He had kindled some sparks of this faith in thee, before thou askedst that new heart;
He had kindled Some sparks of this faith in thee, before thou askedest that new heart;
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else the prayer had not been of faith; but now finding thee obsequious to his beginnings, he fuels this fire, and purifies thee,
Else the prayer had not been of faith; but now finding thee obsequious to his beginnings, he fuels this fire, and Purifies thee,
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as Gold and Silver, in all his furnaces;
as Gold and Silver, in all his furnaces;
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through Believing and Doing, and suffering, through faith, and works, and tribulation, we come to this pureness of heart.
through Believing and Doing, and suffering, through faith, and works, and tribulation, we come to this pureness of heart.
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And truely, he that lacks but the last, but Tribulation (as fain as we would be without it) lacks one concoction, one refining of this heart.
And truly, he that lacks but the last, but Tribulation (as fain as we would be without it) lacks one concoction, one refining of this heart.
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But, in this great work, the first act is a Renovation, a new heart;
But, in this great work, the First act is a Renovation, a new heart;
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and the other, That we keep clean that heart by a continual diligence, and vigilancy over all our particular actions. and the other, That we keep clean that heart by a continual diligence, and vigilancy over all our particular actions.
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In these two consists the whole work of purifying the heart; first, an Annihilating of the former heart, which was all sin;
In these two consists the Whole work of purifying the heart; First, an Annihilating of the former heart, which was all since;
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And then a holy superintendency over that new heart, which God vouchsafes to create in us, to keep it as he gives it, clean, pure.
And then a holy superintendency over that new heart, which God vouchsafes to create in us, to keep it as he gives it, clean, pure.
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It is, in a word, a Detestation of former sins, and a prevention of future. And for the first, Mundi corde sunt, qui deposuere cor peccati;
It is, in a word, a Detestation of former Sins, and a prevention of future. And for the First, Mundi cord sunt, qui deposuere cor peccati;
pn31 vbz, p-acp dt n1, dt n1 pp-f j n2, cc dt n1 pp-f j-jn. cc p-acp dt ord, fw-la n1 fw-la, fw-la fw-la fw-la fw-la;
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That's the new heart that hath disseised, expelled the heart of sin. There is in us a heart of sin, which must be cast up;
That's the new heart that hath disseized, expelled the heart of since. There is in us a heart of since, which must be cast up;
d|vbz dt j n1 cst vhz vvn, vvd dt n1 pp-f n1. pc-acp vbz p-acp pno12 dt n1 pp-f n1, r-crq vmb vbi vvn a-acp;
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for whilst the heart is under the habits of sin, we are not onely sinful,
for while the heart is under the habits of since, we Are not only sinful,
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but we are all sin ▪ as it is truly said, that land overflow'd with sea, is all sea. And when sin hath got a heart in us, it will quickly come to be that whole Body of Death, which Saint Paul complains of, who shall deliver me from the Body of this Death? when it is a heart, it will get a Braine; a Brain that shall minister all Sense, and Delight in sin;
but we Are all since ▪ as it is truly said, that land overflowed with sea, is all sea. And when since hath god a heart in us, it will quickly come to be that Whole Body of Death, which Saint Paul complains of, who shall deliver me from the Body of this Death? when it is a heart, it will get a Brain; a Brain that shall minister all Sense, and Delight in since;
cc-acp pns12 vbr d n1 ▪ p-acp pn31 vbz av-j vvn, cst n1 vvd p-acp n1, vbz d n1. cc c-crq n1 vhz vvn dt n1 p-acp pno12, pn31 vmb av-j vvi pc-acp vbi d j-jn n1 pp-f n1, r-crq n1 np1 vvz pp-f, r-crq vmb vvi pno11 p-acp dt n1 pp-f d n1? c-crq pn31 vbz dt n1, pn31 vmb vvi dt n1; dt n1 cst vmb vvi d n1, cc n1 p-acp n1;
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That's the office of the Brain; A Brain which shall send for the sinews and ligaments, to tye sins together;
That's the office of the Brain; A Brain which shall send for the sinews and ligaments, to tie Sins together;
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and pith and marrow to give a succulencie, and nourishment, even to the bones, to the strength and obduration of sin;
and pith and marrow to give a succulency, and nourishment, even to the bones, to the strength and obduration of since;
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and so it shall do all those services, and offices for sin, that the brain does to the natural body.
and so it shall do all those services, and Offices for since, that the brain does to the natural body.
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So also if sin get to be a heart, it will get a liver to carry blood and life through all the body of our sinful actions;
So also if since get to be a heart, it will get a liver to carry blood and life through all the body of our sinful actions;
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That's the office of the liver;
That's the office of the liver;
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And whilst we dispute whether the throne and seat of the soul be in the Heart,
And while we dispute whither the throne and seat of the soul be in the Heart,
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or Brain, or Liver, this tyrant sin will praeoccupate all, and become all;
or Brain, or Liver, this tyrant since will preoccupate all, and become all;
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so, as that we shall finde nothing in us without sin, nothing in us but sin,
so, as that we shall find nothing in us without since, nothing in us but since,
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if our heart be possest, inhabited by it.
if our heart be possessed, inhabited by it.
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And if it be true in our natural bodies, that the heart is that part that lives first and dyes last, it is much truer of this Cor peccati, this heart of sin;
And if it be true in our natural bodies, that the heart is that part that lives First and dies last, it is much truer of this Cor peccati, this heart of since;
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for, this hearty sinner that hath given his heart to his sin, doth no more foresee a Death of that sin in himself,
for, this hearty sinner that hath given his heart to his since, does no more foresee a Death of that since in himself,
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then he remembers the Birth of it;
then he remembers the Birth of it;
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and, because he remembers not, or understands not how his soul contracted sin, by coming into his body, he leaves her to the same ignorance,
and, Because he remembers not, or understands not how his soul contracted since, by coming into his body, he leaves her to the same ignorance,
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how she shall discharge her self of sin, when she goes out of that body.
how she shall discharge her self of since, when she Goes out of that body.
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But, as his sin is elder then himself (for Adams sin is his sin) so is it longer liv'd then his body,
But, as his since is elder then himself (for Adams since is his since) so is it longer lived then his body,
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for it shall cleave everlastingly to his soul too.
for it shall cleave everlastingly to his soul too.
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God asks no more of thee, but, fili da mihi cor, My son give me thy heart;
God asks no more of thee, but, fili da mihi cor, My son give me thy heart;
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Because when God gave it thee, it was but one heart.
Because when God gave it thee, it was but one heart.
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But since thou hast made it Cor & cor (as the Prophet speaks) a Heart,
But since thou hast made it Cor & cor (as the Prophet speaks) a Heart,
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and a Heart, a double Heart, give both thy Hearts to God;
and a Heart, a double Heart, give both thy Hearts to God;
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thy natural weakness and disposition to sin (The inclinations of thy heart) ▪ And thy habitual practise of sin, (The obduration of thy heart) cor peccans, and Cor peccati, and he shall create a new heart in thee;
thy natural weakness and disposition to since (The inclinations of thy heart) ▪ And thy habitual practice of since, (The obduration of thy heart) cor peccans, and Cor peccati, and he shall create a new heart in thee;
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which is the first way of attaining this pureness of heart, to become once in a good state, to have (as it were) paid all thy former debts,
which is the First Way of attaining this pureness of heart, to become once in a good state, to have (as it were) paid all thy former debts,
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and so to be the better able to look about thee for the future, for prevention of subsequent sins, which is the other way that we proposed for attaining this pureness, detestation of former habits, watchfulness upon particular actions.
and so to be the better able to look about thee for the future, for prevention of subsequent Sins, which is the other Way that we proposed for attaining this pureness, detestation of former habits, watchfulness upon particular actions.
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Till this be done, till this Cor peccati, this hearty habitualness in sin be devested, there is no room, no footing to stand and sweep it;
Till this be done, till this Cor peccati, this hearty habitualness in since be devested, there is no room, no footing to stand and sweep it;
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a heart so filled with foulness will admit no counsel, no reproof.
a heart so filled with foulness will admit no counsel, no reproof.
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The great Engineir would have undertaken to have removed the World with his Engine, if there had been any place to fix his Engine upon, out of the World;
The great Engineer would have undertaken to have removed the World with his Engine, if there had been any place to fix his Engine upon, out of the World;
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I would undertake, (by Gods blessing upon his Ordinance) to cleanse the foulest heart that is,
I would undertake, (by God's blessing upon his Ordinance) to cleanse the Foulest heart that is,
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if that Engine which God hath put into my hands might enter into his heart;
if that Engine which God hath put into my hands might enter into his heart;
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if there were room for the renouncing Gods Judgements, and for the application of Gods mercies in the merits of Christ Jesus in his heart, they would infallibly work upon him.
if there were room for the renouncing God's Judgments, and for the application of God's Mercies in the merits of christ jesus in his heart, they would infallibly work upon him.
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But he hath petrified his heart in sin, and then he hath immur'd it, wall'd it with a delight in sin,
But he hath petrified his heart in since, and then he hath immured it, walled it with a delight in since,
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and fortified it with a justifying of his sin, and adds daily more and more out-works, by more and more daily sins;
and fortified it with a justifying of his since, and adds daily more and more outworks, by more and more daily Sins;
cc vvd pn31 p-acp dt vvg pp-f po31 n1, cc vvz av-j av-dc cc av-dc n2, p-acp av-dc cc av-dc j n2;
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so that the denouncing of Judgement, the application of Mercies, Prayers, Sermons, Sacraments, (which are the Engines and Ammunition which God hath put into our hands) though they have a blessed and a powerful operation,
so that the denouncing of Judgement, the application of mercies, Prayers, Sermons, Sacraments, (which Are the Engines and Ammunition which God hath put into our hands) though they have a blessed and a powerful operation,
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(29) sermon (DIV1)
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8186
and produce heavenly effects, where they may have entrance; in this, habitual sinners can have none.
and produce heavenly effects, where they may have Entrance; in this, habitual Sinners can have none.
cc vvi j n2, c-crq pns32 vmb vhi n1; p-acp d, j n2 vmb vhi pix.
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8187
Some things therefore, some great things every man must depart with, before he can come to the God of pure eyes.
some things Therefore, Some great things every man must depart with, before he can come to the God of pure eyes.
d n2 av, d j n2 d n1 vmb vvi p-acp, c-acp pns31 vmb vvi p-acp dt n1 pp-f j n2.
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8188
When the heart is emptied of infidelity, and of those habits of sin that filled it,
When the heart is emptied of infidelity, and of those habits of since that filled it,
c-crq dt n1 vbz vvn pp-f n1, cc pp-f d n2 pp-f n1 cst vvd pn31,
(29) sermon (DIV1)
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8189
when it is come to a discontinuance, and a detestation of those sins, then we can better look into every corner,
when it is come to a discontinuance, and a detestation of those Sins, then we can better look into every corner,
c-crq pn31 vbz vvn p-acp dt n1, cc dt n1 pp-f d n2, cs pns12 vmb av-jc vvi p-acp d n1,
(29) sermon (DIV1)
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8190
and endeavor to keep it clean;
and endeavour to keep it clean;
cc vvi pc-acp vvi pn31 j;
(29) sermon (DIV1)
398
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8191
clean in that measure, that the God of pure eyes will vouchsafe to look upon it,
clean in that measure, that the God of pure eyes will vouchsafe to look upon it,
j p-acp d n1, cst dt n1 pp-f j n2 vmb vvi pc-acp vvi p-acp pn31,
(29) sermon (DIV1)
398
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8192
and the light of his countenance will perfect the work.
and the Light of his countenance will perfect the work.
cc dt n1 pp-f po31 n1 vmb vvi dt n1.
(29) sermon (DIV1)
398
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8193
The diligence required on our part, is a serious watchfulness and consideration of our particular actions, how small soever.
The diligence required on our part, is a serious watchfulness and consideration of our particular actions, how small soever.
dt n1 vvd p-acp po12 n1, vbz dt j n1 cc n1 pp-f po12 j n2, c-crq j av.
(29) sermon (DIV1)
398
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8194
In the Law, whatsoever was unclean to eat, made a man unclean, to touch it,
In the Law, whatsoever was unclean to eat, made a man unclean, to touch it,
p-acp dt n1, r-crq vbds j pc-acp vvi, vvd dt n1 j, p-acp vvb pn31,
(29) sermon (DIV1)
398
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8195
when it was dead. Though the body of sin have so far received a deadly wound in thee,
when it was dead. Though the body of since have so Far received a deadly wound in thee,
c-crq pn31 vbds j. cs dt n1 pp-f n1 vhb av av-j vvn dt j n1 p-acp pno21,
(29) sermon (DIV1)
398
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8196
as that thou hast discontinued some habitual sin, some long time;
as that thou hast discontinued Some habitual since, Some long time;
c-acp cst pns21 vh2 vvn d j n1, d j n1;
(29) sermon (DIV1)
398
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8197
yet if thou touch upon the memory of that dead sin, with delight, thou begettest a new childe of sin.
yet if thou touch upon the memory of that dead since, with delight, thou begettest a new child of since.
av cs pns21 vvb p-acp dt n1 pp-f d j n1, p-acp n1, pns21 vv2 dt j n1 pp-f n1.
(29) sermon (DIV1)
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8198
And as Esai speaks of a childe, and of a sinner of an hundred years old, And as Isaiah speaks of a child, and of a sinner of an hundred Years old,
cc p-acp np1 vvz pp-f dt n1, cc pp-f dt n1 pp-f dt crd n2 j,
(29) sermon (DIV1)
398
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8199
so every sin into which we relapse, is born an hundred years old;
so every since into which we relapse, is born an hundred Years old;
av d n1 p-acp r-crq pns12 n1, vbz vvn dt crd n2 j;
(29) sermon (DIV1)
398
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8200
it hath all the age of that sin, which we had repented and discontinued before, upon it;
it hath all the age of that since, which we had repented and discontinued before, upon it;
pn31 vhz d dt n1 pp-f d n1, r-crq pns12 vhd vvn cc vvn a-acp, p-acp pn31;
(29) sermon (DIV1)
398
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8201
it is born an Adam, in full strength the first minute; born a Giant, born a Devil, and possesses us in an instant.
it is born an Adam, in full strength the First minute; born a Giant, born a devil, and Possesses us in an instant.
pn31 vbz vvn dt np1, p-acp j n1 dt ord n1; vvn dt n1, vvn dt n1, cc vvz pno12 p-acp dt n-jn.
(29) sermon (DIV1)
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8202
Every man may observe, that a sin of relapse is sooner upon him, then the same sin was at the first attempting him;
Every man may observe, that a since of relapse is sooner upon him, then the same since was At the First attempting him;
np1 n1 vmb vvi, cst dt n1 pp-f n1 vbz av-c p-acp pno31, cs dt d n1 vbds p-acp dt ord vvg pno31;
(29) sermon (DIV1)
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8203
at first, he had more bashfulness, more tenderness, more colluctation against the sin, then upon a relapse.
At First, he had more bashfulness, more tenderness, more colluctation against the since, then upon a relapse.
p-acp ord, pns31 vhd dc n1, dc n1, dc n1 p-acp dt n1, av p-acp dt n1.
(29) sermon (DIV1)
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8204
And therefore in this survey of sin, thy first care must be, to take heed of returning top diligently to a remembrance of those delightful sins which are past; for that will endanger new.
And Therefore in this survey of since, thy First care must be, to take heed of returning top diligently to a remembrance of those delightful Sins which Are passed; for that will endanger new.
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(29) sermon (DIV1)
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8205
And in many cases it is safer to do (as God himself is said to do) to tie up our sins in a bundle, and cast them into the sea;
And in many cases it is safer to do (as God himself is said to do) to tie up our Sins in a bundle, and cast them into the sea;
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(29) sermon (DIV1)
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8206
so for us to present our sins in general to God, and to cast them into the bottomless sea of the infinite mercies of God, in the infinite merits of Christ Jesus;
so for us to present our Sins in general to God, and to cast them into the bottomless sea of the infinite Mercies of God, in the infinite merits of christ jesus;
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(29) sermon (DIV1)
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8207
then by an over-diligent enumeration of sins of some kindes, or by too busie a contemplation of those circumstances which encreased our sinful delignt then when we committed those sins, to commit them over again, by a fresh delight in their memory.
then by an over-diligent enumeration of Sins of Some Kinds, or by too busy a contemplation of those Circumstances which increased our sinful delignt then when we committed those Sins, to commit them over again, by a fresh delight in their memory.
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(29) sermon (DIV1)
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8208
When thou hast truly repented them, and God hath forgotten them, do thou forget them too.
When thou hast truly repented them, and God hath forgotten them, do thou forget them too.
c-crq pns21 vh2 av-j vvd pno32, cc np1 vhz vvn pno32, vdb pns21 vvi pno32 av.
(29) sermon (DIV1)
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8209
The pureness and cleanness of heart which we must love, was evidently represented in the old Law,
The pureness and cleanness of heart which we must love, was evidently represented in the old Law,
dt n1 cc n1 pp-f n1 r-crq pns12 vmb vvi, vbds av-j vvn p-acp dt j n1,
(29) sermon (DIV1)
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and in the practise of the Jews, who took knowledge of so many uncleannesses; they reckon almost fifty sorts of uncleannesses, to which there belonged particular expiations;
and in the practice of the jews, who took knowledge of so many Uncleannesses; they reckon almost fifty sorts of Uncleannesses, to which there belonged particular expiations;
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(29) sermon (DIV1)
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8211
of which, some were hardly to be avoided in ordinary conversation: As to enter into the Courts of Justice;
of which, Some were hardly to be avoided in ordinary Conversation: As to enter into the Courts of justice;
pp-f r-crq, d vbdr av pc-acp vbi vvn p-acp j n1: c-acp pc-acp vvi p-acp dt n2 pp-f n1;
(29) sermon (DIV1)
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for the Jews that led Christ into the common Hall, would not enter, lest they should be defiled.
for the jews that led christ into the Common Hall, would not enter, lest they should be defiled.
p-acp dt np2 cst vvd np1 p-acp dt j n1, vmd xx vvi, cs pns32 vmd vbi vvn.
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8213
Yea, some things defiled them, which it had been unnatural to have left undone; as for the son to assist at his fathers Funeral; Yea, Some things defiled them, which it had been unnatural to have left undone; as for the son to assist At his Father's Funeral;
uh, d n2 vvn pno32, r-crq pn31 vhd vbn j pc-acp vhi vvn vvn; c-acp p-acp dt n1 pc-acp vvi p-acp po31 ng1 n1;
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8214
and yet even these required an expiation:
and yet even these required an expiation:
cc av av d vvd dt n1:
(29) sermon (DIV1)
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8215
For these, though they had not the nature of sin, but might be expiated, (without any inward sorrow or repentance) by outward ablutions, by ceremonial washings, within a certain time prescribed by the Law,
For these, though they had not the nature of since, but might be expiated, (without any inward sorrow or Repentance) by outward ablutions, by ceremonial washings, within a certain time prescribed by the Law,
c-acp d, cs pns32 vhd xx dt n1 pp-f n1, cc-acp vmd vbi vvn, (p-acp d j n1 cc n1) p-acp j n2, p-acp j n2-vvg, p-acp dt j n1 vvn p-acp dt n1,
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8216
yet if that time were negligently and inconsiderately overslipt, then they became sins, and then they could not be expiated,
yet if that time were negligently and inconsiderately overslipped, then they became Sins, and then they could not be expiated,
av cs d n1 vbdr av-j cc av-j vvn, cs pns32 vvd n2, cc av pns32 vmd xx vbi vvn,
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8217
but by a more solemn, and a more costly way, by sacrifice.
but by a more solemn, and a more costly Way, by sacrifice.
cc-acp p-acp dt av-dc j, cc dt av-dc j n1, p-acp n1.
(29) sermon (DIV1)
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8218
And even before they came to that, whilst they were but uncleannesses, and not sins, yet even then they made them incapable of eating the Paschal Lamb.
And even before they Come to that, while they were but Uncleannesses, and not Sins, yet even then they made them incapable of eating the Paschal Lamb.
cc av c-acp pns32 vvd p-acp d, cs pns32 vbdr p-acp n2, cc xx n2, av av av pns32 vvd pno32 j pp-f vvg dt np1 n1.
(29) sermon (DIV1)
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8219
So careful was God in the Law, and the Jews in their practise (for these outward things) to preserve this pureness, this cleanness,
So careful was God in the Law, and the jews in their practice (for these outward things) to preserve this pureness, this cleanness,
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(29) sermon (DIV1)
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8220
even in things which were not fully sins.
even in things which were not Fully Sins.
av p-acp n2 r-crq vbdr xx av-j n2.
(29) sermon (DIV1)
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8221
So also must he that affects this pureness of heart, and studies the preserving of it, sweep down every cobweb that hangs about it. Scurrile and obscene language;
So also must he that affects this pureness of heart, and studies the preserving of it, sweep down every cobweb that hangs about it. Scurrile and obscene language;
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(29) sermon (DIV1)
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8222
yea, mis-interpretable words, such as may bear an ill sense;
yea, misinterpretable words, such as may bear an ill sense;
uh, j n2, d c-acp vmb vvi dt j-jn n1;
(29) sermon (DIV1)
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8223
pleasureable conversation, and all such little entanglings, which though he think too weak to hold him, yet they foul him.
pleasureable Conversation, and all such little entanglings, which though he think too weak to hold him, yet they foul him.
j n1, cc d d j n2-vvg, r-crq cs pns31 vvb av j pc-acp vvi pno31, av pns32 av-j pno31.
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8224
And let him that is subject to these smaller sins, remember, that as a spider builds always where he knows there is most access and haunt of flies,
And let him that is Subject to these smaller Sins, Remember, that as a spider builds always where he knows there is most access and haunt of flies,
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(29) sermon (DIV1)
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8225
so the Devil that hath cast these light cobwebs into thy heart, knows that that heart is made of vanities and levities;
so the devil that hath cast these Light cobwebs into thy heart, knows that that heart is made of vanities and Levities;
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8226
and he that gathers into his treasure whatsoever thou wast'st out of thine, how negligent soever thou be, he keeps thy reckoning exactly,
and he that gathers into his treasure whatsoever thou wastest out of thine, how negligent soever thou be, he keeps thy reckoning exactly,
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and will produce against thee at last as many lascivious glaunces as shall make up an Adultery,
and will produce against thee At last as many lascivious glances as shall make up an Adultery,
cc vmb vvi p-acp pno21 p-acp ord c-acp d j n2 c-acp vmb vvi a-acp dt n1,
(29) sermon (DIV1)
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8228
as many covetous wishes as shall make up a Robery, as many angry words as shall make up a Murder;
as many covetous wishes as shall make up a Robbery, as many angry words as shall make up a Murder;
c-acp d j n2 c-acp vmb vvi a-acp dt n1, c-acp d j n2 c-acp vmb vvi a-acp dt n1;
(29) sermon (DIV1)
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8229
and thou shalt have dropt and crumbled away thy soul, with as much irrecoverableness, as if thou hadst poured it out all at once;
and thou shalt have dropped and crumbled away thy soul, with as much irrecoverableness, as if thou Hadst poured it out all At once;
cc pns21 vm2 vhi vvn cc vvd av po21 n1, p-acp c-acp d n1, c-acp cs pns21 vhd2 vvn pn31 av av-d p-acp a-acp;
(29) sermon (DIV1)
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8230
and thy merry sins, thy laughing sins, shall grow to be crying sins, even in the ears of God;
and thy merry Sins, thy laughing Sins, shall grow to be crying Sins, even in the ears of God;
cc po21 j n2, po21 j-vvg n2, vmb vvi pc-acp vbi vvg n2, av p-acp dt n2 pp-f np1;
(29) sermon (DIV1)
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8231
and though thou drown thy soul here, drop after drop, it shall not burn spark after spark,
and though thou drown thy soul Here, drop After drop, it shall not burn spark After spark,
cc cs pns21 vvb po21 n1 av, vvb p-acp n1, pn31 vmb xx vvi n1 p-acp n1,
(29) sermon (DIV1)
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but have all the fire, and all at once, and all eternally, in one intire and intense torment.
but have all the fire, and all At once, and all eternally, in one entire and intense torment.
cc-acp vhb d dt n1, cc d p-acp a-acp, cc d av-j, p-acp crd j cc zz n1.
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8233
For, as God, for our capacity, is content to be described as one of us,
For, as God, for our capacity, is content to be described as one of us,
p-acp, c-acp np1, p-acp po12 n1, vbz j pc-acp vbi vvn p-acp crd pp-f pno12,
(29) sermon (DIV1)
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8234
and to take our passions upon him, and be called angry, and sorry, and the like;
and to take our passion upon him, and be called angry, and sorry, and the like;
cc pc-acp vvi po12 n2 p-acp pno31, cc vbi vvn j, cc j, cc dt j;
(29) sermon (DIV1)
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8235
so is he in this also like us, that he takes it worse to be slighted, to be neglected, to be left out, then to be actually injur'd.
so is he in this also like us, that he Takes it Worse to be slighted, to be neglected, to be left out, then to be actually injured.
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8236
Our inconsideration, our not thinking of God in our actions, offends him more then our sins.
Our inconsideration, our not thinking of God in our actions, offends him more then our Sins.
po12 n1, po12 xx vvg pp-f np1 p-acp po12 n2, vvz pno31 av-dc cs po12 n2.
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8237
We know, that in Nature, and in Art, the strongest bodies are compact of the least particles,
We know, that in Nature, and in Art, the Strongest bodies Are compact of the least particles,
pns12 vvb, cst p-acp n1, cc p-acp n1, dt js n2 vbr j pp-f dt ds n2,
(29) sermon (DIV1)
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8238
because they shut best, and lie closest together; so be the strongest habits of sin compact of sins which in themselves are least;
Because they shut best, and lie closest together; so be the Strongest habits of since compact of Sins which in themselves Are least;
c-acp pns32 vvd js, cc vvi js av; av vbb dt js n2 pp-f n1 n1 pp-f n2 r-crq p-acp px32 vbr ds;
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8239
because they are least perceived, they grow upon us insensibly, and they cleave unto us inseparably.
Because they Are least perceived, they grow upon us insensibly, and they cleave unto us inseparably.
c-acp pns32 vbr av-ds vvn, pns32 vvb p-acp pno12 av-j, cc pns32 vvb p-acp pno12 av-j.
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8240
And I should make no doubt of recovering him sooner that had sinned long against his conscience,
And I should make no doubt of recovering him sooner that had sinned long against his conscience,
cc pns11 vmd vvi dx n1 pp-f vvg pno31 av-c cst vhd vvn av-j p-acp po31 n1,
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8241
though in a great sin, then him that had sinned less sins, without any sense or conscience of those sins;
though in a great since, then him that had sinned less Sins, without any sense or conscience of those Sins;
cs p-acp dt j n1, av pno31 cst vhd vvn dc n2, p-acp d n1 cc n1 pp-f d n2;
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8242
for I should sooner bring the other to a detestation of his sin, then bring this man to a knowledge, that that that he did was sin.
for I should sooner bring the other to a detestation of his since, then bring this man to a knowledge, that that that he did was sin.
c-acp pns11 vmd av-c vvi dt j-jn p-acp dt n1 pp-f po31 n1, av vvb d n1 p-acp dt n1, cst d cst pns31 vdd vbds p-acp.
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8243
But if thou could'st consider that every sin is a Crucifying of Christ, and every sin is a precipitation of thy self from a Pinacle;
But if thou Couldst Consider that every since is a Crucifying of christ, and every since is a precipitation of thy self from a Pinnacle;
p-acp cs pns21 vmd2 vvi cst d n1 vbz dt n-vvg pp-f np1, cc d n1 vbz dt n1 pp-f po21 n1 p-acp dt n1;
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8244
were it a convenient phrase to say, in every little sin, that thou would'st Crucifie Christ a little, or break thy neck a little.
were it a convenient phrase to say, in every little since, that thou Wouldst Crucify christ a little, or break thy neck a little.
vbdr pn31 dt j n1 pc-acp vvi, p-acp d j n1, cst pns21 vmd2 vvi np1 dt j, cc vvb po21 n1 dt j.
(29) sermon (DIV1)
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8245
Beloved, there is a power in grace, upon thy repentance, to wash away thy greatest sins;
beloved, there is a power in grace, upon thy Repentance, to wash away thy greatest Sins;
vvn, pc-acp vbz dt n1 p-acp n1, p-acp po21 n1, pc-acp vvi av po21 js n2;
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that's the true, the proper Physick of the soul, it is the only means to recover thee.
that's the true, the proper Physic of the soul, it is the only means to recover thee.
d|vbz dt j, dt j n1 pp-f dt n1, pn31 vbz dt j n2 pc-acp vvi pno21.
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8247
But yet, wert thou not better to make this grace thy diet, then thy physick? Wert thou not better to nourish thy soul with this grace all the way,
But yet, Wertenberg thou not better to make this grace thy diet, then thy physic? Wertenberg thou not better to nourish thy soul with this grace all the Way,
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8248
then to hope to purge thy soul with it at last? This, as a Diet, the Apostle prescribes thee, Whether you eat or drink, do all to the glory of God.
then to hope to purge thy soul with it At last? This, as a Diet, the Apostle prescribes thee, Whither you eat or drink, do all to the glory of God.
cs pc-acp vvi pc-acp vvi po21 n1 p-acp pn31 p-acp ord? np1, c-acp dt n1, dt n1 vvz pno21, cs pn22 vvb cc vvi, vdb d p-acp dt n1 pp-f np1.
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He intends it farther there, Whatsoever you do; and farther then that, in another place, Whatsoever ye do, in deed, or in word, do all in the name of the Lord Jesus.
He intends it farther there, Whatsoever you do; and farther then that, in Another place, Whatsoever you do, in deed, or in word, do all in the name of the Lord jesus.
pns31 vvz pn31 av-jc a-acp, r-crq pn22 vdb; cc av-jc cs d, p-acp j-jn n1, r-crq pn22 vdb, p-acp n1, cc p-acp n1, vdb d p-acp dt n1 pp-f dt n1 np1.
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Since there is no action so little, but God may be glorified in it, there is no action so little,
Since there is no actium so little, but God may be glorified in it, there is no actium so little,
p-acp pc-acp vbz dx n1 av j, cc-acp np1 vmb vbi vvn p-acp pn31, pc-acp vbz dx n1 av j,
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but the Devil may have his end in it too, and may overthrow thee by a tentation, which thou thinkest thy self strong enough to leap over.
but the devil may have his end in it too, and may overthrow thee by a tentation, which thou Thinkest thy self strong enough to leap over.
cc-acp dt n1 vmb vhi po31 n1 p-acp pn31 av, cc vmb vvi pno21 p-acp dt n1, r-crq pns21 vv2 po21 n1 j av-d pc-acp vvi a-acp.
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And therefore, if you have not given over all love of true weights, and true measures, weigh and measure your particular and indifferent actions, before you do them,
And Therefore, if you have not given over all love of true weights, and true measures, weigh and measure your particular and indifferent actions, before you do them,
cc av, cs pn22 vhb xx vvn p-acp d n1 pp-f j n2, cc j n2, vvb cc vvb po22 j cc j n2, p-acp pn22 vdb pno32,
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and you shall see, at least, grains of iniquity in them;
and you shall see, At least, grains of iniquity in them;
cc pn22 vmb vvi, p-acp ds, n2 pp-f n1 p-acp pno32;
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and then, this advantage will you have, by this preconsideration, and weighing your actions before hand;
and then, this advantage will you have, by this preconsideration, and weighing your actions before hand;
cc av, d n1 vmb pn22 vhb, p-acp d n1, cc vvg po22 n2 p-acp n1;
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that when you know there is sin in that action, and know that nothing can counterpoise,
that when you know there is since in that actium, and know that nothing can counterpoise,
cst c-crq pn22 vvb pc-acp vbz n1 p-acp d n1, cc vvb cst pix vmb vvi,
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nor weigh down sin, but onely the Blood of Christ Jesus ▪ you may know too, that the Blood of Christ Jesus cannot be had before hand.
nor weigh down since, but only the Blood of christ jesus ▪ you may know too, that the Blood of christ jesus cannot be had before hand.
ccx vvb a-acp n1, cc-acp av-j dt n1 pp-f np1 np1 ▪ pn22 vmb vvi av, cst dt n1 pp-f np1 np1 vmbx vbi vhn p-acp n1.
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God gives no such non-obstantes, no such priviledges, no leave to sin, no pardon for sin, before it be committed:
God gives no such non-obstantes, no such privileges, no leave to since, no pardon for since, before it be committed:
np1 vvz dx d j, dx d n2, dx n1 p-acp n1, dx n1 p-acp n1, c-acp pn31 vbb vvn:
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And therefore, if this premeditation of this action bring thee to see that there is sin in it ▪ it must necessarily put a tenderness, a horror,
And Therefore, if this premeditation of this actium bring thee to see that there is since in it ▪ it must necessarily put a tenderness, a horror,
cc av, cs d n1 pp-f d n1 vvb pno21 pc-acp vvi cst pc-acp vbz n1 p-acp pn31 ▪ pn31 vmb av-j vvi dt n1, dt n1,
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an aversion in thee, from doing that, to which, (being thus done with this preconsideration,
an aversion in thee, from doing that, to which, (being thus done with this preconsideration,
dt n1 p-acp pno21, p-acp vdg d, p-acp r-crq, (vbg av vdn p-acp d n1,
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and presumption) the Blood of thy Saviour doth not appertain.
and presumption) the Blood of thy Saviour does not appertain.
cc n1) dt n1 pp-f po21 n1 vdz xx vvi.
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To all your other Wares, the baser and courser they are, the greater weight and measure you are content to give;
To all your other Wares, the baser and courser they Are, the greater weight and measure you Are content to give;
p-acp d po22 j-jn n2, dt jc cc n1 pns32 vbr, dt jc n1 cc n1 pn22 vbr j pc-acp vvi;
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to the basest of all, to sin, you give the lightest weight, and scantest measure,
to the Basest of all, to since, you give the Lightest weight, and scantest measure,
p-acp dt js pp-f d, p-acp n1, pn22 vvb dt js n1, cc js n1,
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and you supply all with the excuses of the custom of the time, that the necessity of your trade forces you to it, else you should be poor, and poorly thought of.
and you supply all with the excuses of the custom of the time, that the necessity of your trade forces you to it, Else you should be poor, and poorly Thought of.
cc pn22 vvb d p-acp dt n2 pp-f dt n1 pp-f dt n1, cst dt n1 pp-f po22 n1 vvz pn22 p-acp pn31, av pn22 vmd vbi j, cc av-j vvn pp-f.
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Beloved, God never puts his children to a perplexity;
beloved, God never puts his children to a perplexity;
vvn, np1 av-x vvz po31 n2 p-acp dt n1;
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to a necessity of doing any sin, how little soever, though for the avoiding of a sin,
to a necessity of doing any since, how little soever, though for the avoiding of a since,
p-acp dt n1 pp-f vdg d n1, c-crq j av, cs p-acp dt vvg pp-f dt n1,
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as manifold as Adams. It is not a little request to you, to beware of little sins:
as manifold as Adams. It is not a little request to you, to beware of little Sins:
c-acp j c-acp np1. pn31 vbz xx dt j n1 p-acp pn22, pc-acp vvi pp-f j n2:
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It is not a little request, and therefore I make it, in the words of the greatest to the greatest, (for they are all one Head and Body) of Christ to his Church, Capite vulpeculas, Take us the little Foxes, for they devour the Vines.
It is not a little request, and Therefore I make it, in the words of the greatest to the greatest, (for they Are all one Head and Body) of christ to his Church, Capite vulpeculas, Take us the little Foxes, for they devour the Vines.
pn31 vbz xx dt j n1, cc av pns11 vvb pn31, p-acp dt n2 pp-f dt js p-acp dt js, (c-acp pns32 vbr d crd n1 cc n1) pp-f np1 p-acp po31 n1, fw-la fw-la, vvb pno12 dt j n2, c-acp pns32 vvb dt n2.
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It is not a cropping, not a pilling, nor a retarding of the growth of the Vines,
It is not a cropping, not a pilling, nor a retarding of the growth of the Vines,
pn31 vbz xx dt vvg, xx dt vvg, ccx dt vvg pp-f dt n1 pp-f dt n2,
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but Demoliuntur, as little as those Foxes are, they devour the Vines, they root them out.
but Demoliuntur, as little as those Foxes Are, they devour the Vines, they root them out.
cc-acp fw-la, p-acp j c-acp d n2 vbr, pns32 vvb dt n2, pns32 vvb pno32 av.
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Thy Soul is not so easily devoured by that Lion, that seeks whom he may devour ▪ for, still he is put to seek, and does not always finde:
Thy Soul is not so Easily devoured by that lion, that seeks whom he may devour ▪ for, still he is put to seek, and does not always find:
po21 n1 vbz xx av av-j vvn p-acp cst n1, cst vvz r-crq pns31 vmb vvi ▪ p-acp, av pns31 vbz vvn p-acp vvb, cc vdz xx av vvi:
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And thou shalt hear his roaring, that is, thou shalt discern a great sin;
And thou shalt hear his roaring, that is, thou shalt discern a great since;
cc pns21 vm2 vvi po31 n-vvg, cst vbz, pns21 vm2 vvi dt j n1;
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and the Lion of the Tribe of Judah will come in to thy succor, as soon as thou callest:
and the lion of the Tribe of Judah will come in to thy succour, as soon as thou Callest:
cc dt n1 pp-f dt n1 pp-f np1 vmb vvi p-acp p-acp po21 n1, c-acp av c-acp pns21 vv2:
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But take heed that thy Soul be not eaten up with vermin, by those little sins, which thou thinkst thou canst forbear,
But take heed that thy Soul be not eaten up with vermin, by those little Sins, which thou Thinkest thou Canst forbear,
cc-acp vvb n1 cst po21 n1 vbb xx vvn a-acp p-acp n1, p-acp d j n2, r-crq pns21 vv2 pns21 vm2 vvi,
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and give over when thou wilt. God punished the Egyptians most, by little things ▪ Hailstones, and Frogs, and Grashoppers;
and give over when thou wilt. God punished the egyptians most, by little things ▪ Hailstones, and Frogs, and Grasshoppers;
cc vvb a-acp c-crq pns21 vm2. np1 vvd dt np1 ds, p-acp j n2 ▪ n2, cc n2, cc n2;
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and Pharaohs Sorcerers, which did greater, failed in the least, in Lice.
and Pharaohs Sorcerers, which did greater, failed in the least, in Lice.
cc np1 n2, r-crq vdd jc, vvn p-acp dt ds, p-acp n1.
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It is true, there is Physick for this, Christ Jesus that receives thy greatest sins into his Blood, can receive these Vermin too into his Bowels, even at last;
It is true, there is Physic for this, christ jesus that receives thy greatest Sins into his Blood, can receive these Vermin too into his Bowels, even At last;
pn31 vbz j, pc-acp vbz n1 p-acp d, np1 np1 cst vvz po21 js n2 p-acp po31 n1, vmb vvi d n1 av p-acp po31 n2, av p-acp ord;
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but yet, still make his Grace rather thy Diet, by a daily consideration before hand, then thy Physick at last.
but yet, still make his Grace rather thy Diet, by a daily consideration before hand, then thy Physic At last.
cc-acp av, av vvb po31 n1 av-c av vvi, p-acp dt j n1 p-acp n1, cs po21 n1 p-acp ord.
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It is ill to take two Physicks at once; bodily, and ghostly Physick too, upon thy Death-bed.
It is ill to take two Physics At once; bodily, and ghostly Physic too, upon thy Deathbed.
pn31 vbz av-jn pc-acp vvi crd n1 p-acp a-acp; j, cc j n1 av, p-acp po21 n1.
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8279
The Apothecary and the Physician do well together; the Apothecary and the Priest not so well.
The Apothecary and the physician do well together; the Apothecary and the Priest not so well.
dt n1 cc dt n1 vdb av av; dt n1 cc dt n1 xx av av.
(29) sermon (DIV1)
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Consult with him before, at least, consult with thine own Conscience in those little actions, which either their own nature,
Consult with him before, At least, consult with thine own Conscience in those little actions, which either their own nature,
vvb p-acp pno31 a-acp, p-acp ds, vvb p-acp po21 d n1 p-acp d j n2, r-crq av-d po32 d n1,
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or the custom of the time, or thy course of life, thy calling, and the example of others in thy calling made thee think indifferent:
or the custom of the time, or thy course of life, thy calling, and the Exampl of Others in thy calling made thee think indifferent:
cc dt n1 pp-f dt n1, cc po21 n1 pp-f n1, po21 n1, cc dt n1 pp-f n2-jn p-acp po21 n1 vvd pno21 vvi j:
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8282
For though it may seem a degree of flattery, to preach against little sins in such a City as this, where greater sins do abound;
For though it may seem a degree of flattery, to preach against little Sins in such a city as this, where greater Sins do abound;
c-acp cs pn31 vmb vvi dt n1 pp-f n1, pc-acp vvi p-acp j n2 p-acp d dt n1 c-acp d, c-crq jc n2 vdb vvi;
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yet because these be the materials and elements of greater sins, (and it is impossible to say where a Bowl will lie, that is let fall down a Hill,
yet Because these be the materials and elements of greater Sins, (and it is impossible to say where a Bowl will lie, that is let fallen down a Hill,
av c-acp d vbb dt n2-jn cc n2 pp-f jc n2, (cc pn31 vbz j pc-acp vvi c-crq dt n1 vmb vvi, cst vbz vvn vvb a-acp dt n1,
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though it be let never so gently out of the hand,) and there is no pureness of heart, till even these Cobwebs and Crums be swept away;
though it be let never so gently out of the hand,) and there is no pureness of heart, till even these Cobwebs and Crumbs be swept away;
cs pn31 vbb vvn av av av-j av pp-f dt n1,) cc pc-acp vbz dx n1 pp-f n1, c-acp av d n2 cc n2 vbb vvn av;
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He that affects that pureness, will consider well that of St. Augustine, Interest inter rectum corde, & mundum corde;
He that affects that pureness, will Consider well that of Saint Augustine, Interest inter rectum cord, & Mundum cord;
pns31 cst vvz d n1, vmb vvi av d pp-f n1 np1, n1 fw-la fw-la n1, cc fw-la n1;
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a right heart and a clean heart, is not all one:
a right heart and a clean heart, is not all one:
dt j-jn n1 cc dt j n1, vbz xx d pi:
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He may have a right heart, that keeps in the right way, in the profession of the right Religion;
He may have a right heart, that keeps in the right Way, in the profession of the right Religion;
pns31 vmb vhi dt j-jn n1, cst vvz p-acp dt j-jn n1, p-acp dt n1 pp-f dt j-jn n1;
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but he onely keeps his heart pure, that watches all his steps, even in that right way.
but he only keeps his heart pure, that watches all his steps, even in that right Way.
cc-acp pns31 av-j vvz po31 n1 j, cst vvz d po31 n2, av p-acp d j-jn n1.
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8289
St. Augustine considers that question of David, Quis ascendet, and quis stabit, Who shall ascend into the Hill of the Lord? and who shall stand in his holy place? And he applies the answer, Innocens manibus, & mundo corde;
Saint Augustine considers that question of David, Quis ascendet, and quis stabit, Who shall ascend into the Hill of the Lord? and who shall stand in his holy place? And he Applies the answer, Innocent manibus, & mundo cord;
n1 np1 vvz d n1 pp-f np1, fw-la fw-la, cc fw-la fw-la, r-crq vmb vvi p-acp dt n1 pp-f dt n1? cc q-crq vmb vvi p-acp po31 j n1? cc pns31 vvz dt n1, fw-la fw-la, cc fw-la n1;
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He that hath clean hands, and a pure heart:
He that hath clean hands, and a pure heart:
pns31 cst vhz j n2, cc dt j n1:
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8291
Thus, That he that hath clean hands, clean from blood, clean from bribery and oppression, clean from fornication,
Thus, That he that hath clean hands, clean from blood, clean from bribery and oppression, clean from fornication,
av, cst pns31 cst vhz j n2, j p-acp n1, j p-acp n1 cc n1, j p-acp n1,
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and such notorious sins, Ascendet in montem, He shall ascend into the Hill of the Lord, he shall be admitted to all the benefits that the Christian Church can give him;
and such notorious Sins, Ascendet in montem, He shall ascend into the Hill of the Lord, he shall be admitted to all the benefits that the Christian Church can give him;
cc d j n2, fw-la p-acp fw-la, pns31 vmb vvi p-acp dt n1 pp-f dt n1, pns31 vmb vbi vvn p-acp d dt n2 cst dt njp n1 vmb vvi pno31;
(29) sermon (DIV1)
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but onely he that hath a pure heart, a care to glorifie God, in a holy watchfulness upon all his particular actions, to the exclusion of lesser sins, stabit, shall stand safe, confident, unshaken, in his holy place,
but only he that hath a pure heart, a care to Glorify God, in a holy watchfulness upon all his particular actions, to the exclusion of lesser Sins, stabit, shall stand safe, confident, unshaken, in his holy place,
cc-acp av-j pns31 cst vhz dt j n1, dt n1 pc-acp vvi np1, p-acp dt j n1 p-acp d po31 j n2, p-acp dt n1 pp-f jc n2, fw-la, vmb vvi j, j, j-vvn, p-acp po31 j n1,
(29) sermon (DIV1)
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even in the judgment of God; clean hands justifie him to men, a pure heart to God:
even in the judgement of God; clean hands justify him to men, a pure heart to God:
av p-acp dt n1 pp-f np1; j n2 vvi pno31 p-acp n2, dt j n1 p-acp np1:
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And therefore this pureness of heart, is here wrapped up in the richest mantle, in the noblest affection, that the nature of man hath, that is, love ▪ For this is not onely a contentment,
And Therefore this pureness of heart, is Here wrapped up in the Richest mantle, in the Noblest affection, that the nature of man hath, that is, love ▪ For this is not only a contentment,
cc av d n1 pp-f n1, vbz av vvn a-acp p-acp dt js n1, p-acp dt js n1, cst dt n1 pp-f n1 vhz, cst vbz, vvb ▪ p-acp d vbz xx av-j dt n1,
(29) sermon (DIV1)
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an acquiescence, a satisfaction, a delight in this pureness of heart, but love is a holy impatience in being without it,
an acquiescence, a satisfaction, a delight in this pureness of heart, but love is a holy impatience in being without it,
dt n1, dt n1, dt n1 p-acp d n1 pp-f n1, cc-acp vvb vbz dt j n1 p-acp vbg p-acp pn31,
(29) sermon (DIV1)
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or being in a jealousie that we are without it;
or being in a jealousy that we Are without it;
cc vbg p-acp dt n1 cst pns12 vbr p-acp pn31;
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and it is a holy fervor and vehemency in the pursuit of it, and a preferring it before any other thing that can be compared to it: That's love;
and it is a holy fervor and vehemency in the pursuit of it, and a preferring it before any other thing that can be compared to it: That's love;
cc pn31 vbz dt j n1 cc n1 p-acp dt n1 pp-f pn31, cc dt vvg pn31 p-acp d j-jn n1 cst vmb vbi vvn p-acp pn31: d|vbz n1;
(29) sermon (DIV1)
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and therefore it deserves to be insisted upon, now when in our order proposed at first, from the thing it self that is required (pureness) and the seat,
and Therefore it deserves to be insisted upon, now when in our order proposed At First, from the thing it self that is required (pureness) and the seat,
cc av pn31 vvz pc-acp vbi vvd p-acp, av c-crq p-acp po12 n1 vvn p-acp ord, p-acp dt n1 pn31 n1 cst vbz vvn (n1) cc dt n1,
(29) sermon (DIV1)
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and center of that pureness (the heart) and the way of this fixation of this pureness in the heart, (detestation of former habits of sins,
and centre of that pureness (the heart) and the Way of this fixation of this pureness in the heart, (detestation of former habits of Sins,
cc n1 pp-f d n1 (dt n1) cc dt n1 pp-f d n1 pp-f d n1 p-acp dt n1, (n1 pp-f j n2 pp-f n2,
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and prevention of future sins, in a watchful consideration of all our actions, before we do them,) We are come to that affection wherewith this inestimable pureness is to be embraced, love: He that loveth pureness of heart.
and prevention of future Sins, in a watchful consideration of all our actions, before we do them,) We Are come to that affection wherewith this inestimable pureness is to be embraced, love: He that loves pureness of heart.
cc n1 pp-f j-jn n2, p-acp dt j n1 pp-f d po12 n2, c-acp pns12 vdb pno32,) pns12 vbr vvn p-acp d n1 c-crq d j n1 vbz pc-acp vbi vvn, n1: pns31 cst vvz n1 pp-f n1.
(29) sermon (DIV1)
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Love, in Divinity, is such an attribute, or such a notion, as designs to us one person in the Trinity;Love, in Divinity, is such an attribute, or such a notion, as designs to us one person in the Trinity;
n1, p-acp n1, vbz d dt n1, cc d dt n1, c-acp n2 p-acp pno12 crd n1 p-acp dt np1;
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and that person who communicates, and applies to us, the other two persons, that is, The Holy Ghost: So that,
and that person who communicates, and Applies to us, the other two Persons, that is, The Holy Ghost: So that,
cc d n1 r-crq n2, cc vvz p-acp pno12, dt j-jn crd n2, cst vbz, dt j n1: av cst,
(29) sermon (DIV1)
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8304
as there is no power, but with relation to the Father, nor wisdom but with relation to the Son, so there should be no love but in the Holy Ghost, from whom comes this pureness of heart,
as there is no power, but with Relation to the Father, nor Wisdom but with Relation to the Son, so there should be no love but in the Holy Ghost, from whom comes this pureness of heart,
c-acp pc-acp vbz dx n1, p-acp p-acp n1 p-acp dt n1, ccx n1 cc-acp p-acp n1 p-acp dt n1, av pc-acp vmd vbi dx vvb cc-acp p-acp dt j n1, p-acp ro-crq vvz d n1 pp-f n1,
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and consequently the love of it necessarily:
and consequently the love of it necessarily:
cc av-j dt n1 pp-f pn31 av-j:
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8306
For, the love of this pureness is part of this pureness it self, and no man hath it, except he love it.
For, the love of this pureness is part of this pureness it self, and no man hath it, except he love it.
c-acp, dt n1 pp-f d n1 vbz n1 pp-f d n1 pn31 n1, cc dx n1 vhz pn31, c-acp pns31 vvb pn31.
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8307
All love which is placed upon lower things, admits satiety; but this love of this pureness, always grows, always proceeds:
All love which is placed upon lower things, admits satiety; but this love of this pureness, always grows, always proceeds:
av-d n1 r-crq vbz vvn p-acp jc n2, vvz n1; cc-acp d n1 pp-f d n1, av vvz, av vvz:
(29) sermon (DIV1)
402
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8308
It does not onely file off the rust of our hearts, in purging us of old habits,
It does not only file off the rust of our hearts, in purging us of old habits,
pn31 vdz xx av-j vvi a-acp dt n1 pp-f po12 n2, p-acp vvg pno12 pp-f j n2,
(29) sermon (DIV1)
402
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8309
but proceeds to a daily polishing of the heart, in an exact watchfulness, and brings us to that brightness, Ut ipse videas faciem in corde,
but proceeds to a daily polishing of the heart, in an exact watchfulness, and brings us to that brightness, Ut ipse Videos Face in cord,
cc-acp vvz p-acp dt j n-vvg pp-f dt n1, p-acp dt j n1, cc vvz pno12 p-acp d n1, fw-it fw-la fw-la fw-la p-acp n1,
(29) sermon (DIV1)
402
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8310
& alii videant cor in facie. & alii See cor in fancy.
cc fw-la fw-la fw-la p-acp n1.
(29) sermon (DIV1)
402
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8311
That thou maist see thy face in thy heart, and the world may see thy heart in thy face;
That thou Mayest see thy face in thy heart, and the world may see thy heart in thy face;
cst pns21 vm2 vvi po21 n1 p-acp po21 n1, cc dt n1 vmb vvi po21 n1 p-acp po21 n1;
(29) sermon (DIV1)
402
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8312
indeed, that to both, both heart and face may be all one: Thou shalt be a Looking-glass to thy self, and to others too.
indeed, that to both, both heart and face may be all one: Thou shalt be a Looking-glass to thy self, and to Others too.
av, cst p-acp d, d n1 cc n1 vmb vbi d crd: pns21 vm2 vbi dt n1 p-acp po21 n1, cc p-acp n2-jn av.
(29) sermon (DIV1)
402
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8313
The highest degree of other love, is the love of woman: The highest degree of other love, is the love of woman:
dt js n1 pp-f j-jn n1, vbz dt n1 pp-f n1:
(29) sermon (DIV1)
403
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8314
Which love, when it is rightly placed upon one woman, it is dignified by the Apostle with the highest comparison, Husbands love your wives, as Christ loved his Church:
Which love, when it is rightly placed upon one woman, it is dignified by the Apostle with the highest comparison, Husbands love your wives, as christ loved his Church:
r-crq n1, c-crq pn31 vbz av-jn vvn p-acp crd n1, pn31 vbz vvn p-acp dt n1 p-acp dt js n1, n2 vvb po22 n2, c-acp np1 vvd po31 n1:
(29) sermon (DIV1)
403
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8315
And God himself forbad not that this love should be great enough to change natural affection, Relinquet patrem, (for this, a man shall leave his Father) yea, to change nature it self, caro una, two shall be one.
And God himself forbade not that this love should be great enough to change natural affection, Relinquet patrem, (for this, a man shall leave his Father) yea, to change nature it self, Caro una, two shall be one.
cc np1 px31 vvd xx d d n1 vmd vbi j av-d pc-acp vvi j n1, n1 fw-la, (c-acp d, dt n1 vmb vvi po31 n1) uh, pc-acp vvi n1 pn31 n1, fw-la fw-la, crd vmb vbi pi.
(29) sermon (DIV1)
403
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8316
Accordingly David expresses himself so, in commemoration of Jonathan, Thy love to me was wonderful, passing the love of women:
Accordingly David Expresses himself so, in commemoration of Johnathan, Thy love to me was wondered, passing the love of women:
av-vvg np1 vvz px31 av, p-acp n1 pp-f np1, po21 n1 p-acp pno11 vbds j, vvg dt n1 pp-f n2:
(29) sermon (DIV1)
403
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8317
A love above that love, is wonderful.
A love above that love, is wondered.
dt n1 p-acp d n1, vbz j.
(29) sermon (DIV1)
403
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8318
Now, this love between man and woman, doth so much confess a satiety, as that if a woman think to hold a man long, she provides her self some other capacity, some other title,
Now, this love between man and woman, does so much confess a satiety, as that if a woman think to hold a man long, she provides her self Some other capacity, Some other title,
av, d n1 p-acp n1 cc n1, vdz av av-d vvi dt n1, c-acp cst cs dt n1 vvb pc-acp vvi dt n1 av-j, pns31 vvz po31 n1 d j-jn n1, d j-jn n1,
(29) sermon (DIV1)
403
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8319
then meerly as she is a woman: Her wit, and her conversation, must continue this love;
then merely as she is a woman: Her wit, and her Conversation, must continue this love;
av av-j c-acp pns31 vbz dt n1: po31 n1, cc po31 n1, vmb vvi d n1;
(29) sermon (DIV1)
403
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8320
and she must be a wife, a helper; else, meerly as a woman, this love must necessarily have intermissions.
and she must be a wife, a helper; Else, merely as a woman, this love must necessarily have intermissions.
cc pns31 vmb vbi dt n1, dt n1; av, av-j c-acp dt n1, d n1 vmb av-j vhi n2.
(29) sermon (DIV1)
403
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8321
And therefore St. Jerome notes a custom of his time, (perchance prophetically enough of our times too) that to uphold an unlawful love,
And Therefore Saint Jerome notes a custom of his time, (perchance prophetically enough of our times too) that to uphold an unlawful love,
cc av n1 np1 n2 dt n1 pp-f po31 n1, (av av-j av-d pp-f po12 n2 av) cst pc-acp vvi dt j n1,
(29) sermon (DIV1)
403
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8322
and make it continue, they used to call one another Friend, and Sister, and Cousen, Ut etiam peccatis induant nomina caritatis, that they might apparel ill affections in good names;
and make it continue, they used to call one Another Friend, and Sister, and cousin, Ut etiam peccatis induant nomina caritatis, that they might apparel ill affections in good names;
cc vvi pn31 vvi, pns32 vvd pc-acp vvi pi j-jn n1, cc n1, cc n1, fw-mi fw-la fw-la vvb fw-la fw-la, cst pns32 vmd vvi j-jn n2 p-acp j n2;
(29) sermon (DIV1)
403
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8323
and those names of natural and civil love might carry on, and continue a work, which otherwise would sooner have withered.
and those names of natural and civil love might carry on, and continue a work, which otherwise would sooner have withered.
cc d n2 pp-f j cc j n1 vmd vvi a-acp, cc vvi dt n1, r-crq av vmd av-c vhi vvn.
(29) sermon (DIV1)
403
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8324
In Parables, and in Mythology, and in the application of Fables, this affection of love,
In Parables, and in Mythology, and in the application of Fables, this affection of love,
p-acp n2, cc p-acp n1, cc p-acp dt n1 pp-f n2, d n1 pp-f n1,
(29) sermon (DIV1)
403
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8325
for the often change of subjects, is described to have wings; whereas the true nature of a good love (such as the love of this Text) is a constant union.
for the often change of subject's, is described to have wings; whereas the true nature of a good love (such as the love of this Text) is a constant Union.
p-acp dt av n1 pp-f n2-jn, vbz vvn pc-acp vhi n2; cs dt j n1 pp-f dt j n1 (d c-acp dt n1 pp-f d n1) vbz dt j n1.
(29) sermon (DIV1)
403
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8326
But our love of earthly things is not so good as to be volatilis, apt to fly;
But our love of earthly things is not so good as to be volatilis, apt to fly;
p-acp po12 n1 pp-f j n2 vbz xx av j c-acp pc-acp vbi fw-la, j pc-acp vvi;
(29) sermon (DIV1)
403
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8327
for it is always groveling upon the earth, and earthly objects:
for it is always groveling upon the earth, and earthly objects:
c-acp pn31 vbz av vvg p-acp dt n1, cc j n2:
(29) sermon (DIV1)
403
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8328
As in spiritual fornications, the Idols are said to have ears and hear not, and eyes and see not;
As in spiritual fornications, the Idols Are said to have ears and hear not, and eyes and see not;
c-acp p-acp j n2, dt n2 vbr vvn pc-acp vhi n2 cc vvb xx, cc n2 cc vvb xx;
(29) sermon (DIV1)
403
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8329
so in this idolatrous love of the Creature, love hath wings, and flies not;
so in this idolatrous love of the Creature, love hath wings, and flies not;
av p-acp d j n1 pp-f dt n1, n1 vhz n2, cc vvz xx;
(29) sermon (DIV1)
403
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8330
it flies not upward, it never ascends to the contemplation of the Creator, in the Creature.
it flies not upward, it never ascends to the contemplation of the Creator, in the Creature.
pn31 vvz xx av-j, pn31 av-x vvz p-acp dt n1 pp-f dt n1, p-acp dt n1.
(29) sermon (DIV1)
403
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8331
The Poets afford us but one Man, that in his love flew so high as the Moon; Endymion loved the Moon.
The Poets afford us but one Man, that in his love flew so high as the Moon; Endymion loved the Moon.
dt n2 vvb pno12 p-acp crd n1, cst p-acp po31 n1 vvd av j c-acp dt n1; np1 vvd dt n1.
(29) sermon (DIV1)
403
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8332
The sphear of our loves is sublunary, upon things naturally inferior to our selves. Let none of this be so mistaken, as though women were thought improper for divine, or for civil conversation:
The sphere of our loves is sublunary, upon things naturally inferior to our selves. Let none of this be so mistaken, as though women were Thought improper for divine, or for civil Conversation:
dt n1 pp-f po12 n2 vbz j, p-acp n2 av-j j-jn p-acp po12 n2. vvd pix pp-f d vbb av vvn, c-acp cs n2 vbdr vvn j p-acp j-jn, cc p-acp j n1:
(29) sermon (DIV1)
403
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8333
For, they have the same soul;
For, they have the same soul;
c-acp, pns32 vhb dt d n1;
(29) sermon (DIV1)
404
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8334
and of their good using the faculties of that soul, the Ecclesiastick story, and the Martyrologies, give us abundant examples of great things done,
and of their good using the faculties of that soul, the Ecclesiastic story, and the Martyrologies, give us abundant Examples of great things done,
cc pp-f po32 j vvg dt n2 pp-f d n1, dt j n1, cc dt n2, vvb pno12 j n2 pp-f j n2 vdn,
(29) sermon (DIV1)
404
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8335
and suffered by women for the advancement of Gods glory:
and suffered by women for the advancement of God's glory:
cc vvd p-acp n2 p-acp dt n1 pp-f npg1 n1:
(29) sermon (DIV1)
404
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8336
But yet, as when the woman was taken out of man, God caused a heavy sleep to fall upon man, and he slept;
But yet, as when the woman was taken out of man, God caused a heavy sleep to fallen upon man, and he slept;
cc-acp av, c-acp c-crq dt n1 vbds vvn av pp-f n1, np1 vvd dt j n1 pc-acp vvi p-acp n1, cc pns31 vvd;
(29) sermon (DIV1)
404
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8337
so doth the Devil cast a heavy sleep upon him too.
so does the devil cast a heavy sleep upon him too.
av vdz dt n1 vvd dt j n1 p-acp pno31 av.
(29) sermon (DIV1)
404
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8338
When the woman is so received into man again, as that she possesses him, fills him, transports him.
When the woman is so received into man again, as that she Possesses him, fills him, transports him.
c-crq dt n1 vbz av vvn p-acp n1 av, c-acp cst pns31 vvz pno31, vvz pno31, vvz pno31.
(29) sermon (DIV1)
404
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8339
I know the Fathers are frequent in comparing and paralleling Eve, the Mother of Man, and Mary the Mother of God.
I know the Father's Are frequent in comparing and paralleling Eve, the Mother of Man, and Marry the Mother of God.
pns11 vvb dt n2 vbr j p-acp vvg cc vvg n1, dt n1 pp-f n1, cc vvi dt n1 pp-f np1.
(29) sermon (DIV1)
404
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8340
But, God forbid any should say, That the Virgin Mary concurred to our good, so, as Eve did to our ruine.
But, God forbid any should say, That the Virgae Marry concurred to our good, so, as Eve did to our ruin.
p-acp, np1 vvb d vmd vvi, cst dt n1 uh vvn p-acp po12 j, av, c-acp n1 vdd p-acp po12 n1.
(29) sermon (DIV1)
404
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8341
It is said truly, That as by one man sin entred, and death, so by one man entred life.
It is said truly, That as by one man since entered, and death, so by one man entered life.
pn31 vbz vvn av-j, cst a-acp p-acp crd n1 n1 vvd, cc n1, av p-acp crd n1 vvd n1.
(29) sermon (DIV1)
404
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8342
It may be said, That by one woman sin entred, and death, (and that rather then by the man;
It may be said, That by one woman since entered, and death, (and that rather then by the man;
pn31 vmb vbi vvn, cst p-acp crd n1 n1 vvd, cc n1, (cc cst av-c av p-acp dt n1;
(29) sermon (DIV1)
404
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8343
for, Adam was not deceived, but the woman being deceived, was in the transgression.
for, Adam was not deceived, but the woman being deceived, was in the Transgression.
p-acp, np1 vbds xx vvn, cc-acp dt n1 vbg vvn, vbds p-acp dt n1.
(29) sermon (DIV1)
404
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8344
) But it cannot be said, in that sense, or that manner, that by one woman innocence entred ▪ and life:
) But it cannot be said, in that sense, or that manner, that by one woman innocence entered ▪ and life:
) cc-acp pn31 vmbx vbi vvn, p-acp d n1, cc d n1, cst p-acp crd n1 n1 vvd ▪ cc n1:
(29) sermon (DIV1)
404
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8345
The Virgin Mary had not the same interest in our salvation, as Eve had in our destruction;
The Virgae Marry had not the same Interest in our salvation, as Eve had in our destruction;
dt n1 uh vhd xx dt d n1 p-acp po12 n1, c-acp n1 vhd p-acp po12 n1;
(29) sermon (DIV1)
404
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8346
nothing that she did entred into that treasure, that ransom that redeemed us.
nothing that she did entered into that treasure, that ransom that redeemed us.
pix cst pns31 vdd vvd p-acp d n1, cst n1 cst vvd pno12.
(29) sermon (DIV1)
404
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8347
She, more then any other woman, and many other blessed women since, have done many things for the advancing of the glory of God, and imitation of others;
She, more then any other woman, and many other blessed women since, have done many things for the advancing of the glory of God, and imitation of Others;
pns31, av-dc cs d j-jn n1, cc d j-jn j-vvn n2 a-acp, vhb vdn d n2 p-acp dt vvg pp-f dt n1 pp-f np1, cc n1 pp-f n2-jn;
(29) sermon (DIV1)
404
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8348
so that they are not unfit for spiritual conversation;
so that they Are not unfit for spiritual Conversation;
av cst pns32 vbr xx j p-acp j n1;
(29) sermon (DIV1)
404
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8349
nor for the civil offices of friendship neither, where both tentation at home, and scandal abroad, may truly be avoided.
nor for the civil Offices of friendship neither, where both tentation At home, and scandal abroad, may truly be avoided.
ccx p-acp dt j n2 pp-f n1 av-dx, c-crq d n1 p-acp n1-an, cc n1 av, vmb av-j vbi vvn.
(29) sermon (DIV1)
404
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8350
I know St. Jerome in that case despised all scandal, and all malicious mis-interpretations of his purpose therein, rather then give over perswading the Lady Paula, to come from Rome, to him,
I know Saint Jerome in that case despised all scandal, and all malicious misinterpretations of his purpose therein, rather then give over persuading the Lady Paula, to come from Room, to him,
pns11 vvb n1 np1 p-acp d n1 vvd d n1, cc d j n2 pp-f po31 n1 av, av-c cs vvi p-acp vvg dt n1 np1, pc-acp vvi p-acp vvi, p-acp pno31,
(29) sermon (DIV1)
404
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8351
and live at Jerusalem: But, I know not so well, that he did well in so doing.
and live At Jerusalem: But, I know not so well, that he did well in so doing.
cc vvi p-acp np1: p-acp, pns11 vvb xx av av, cst pns31 vdd av p-acp av vdg.
(29) sermon (DIV1)
404
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8352
A familiar and assiduous conversation with women will hardly be without tentation and scandal. St. Jerome himself apprehended that scandal tenderly, and expresses it passionately;
A familiar and assiduous Conversation with women will hardly be without tentation and scandal. Saint Jerome himself apprehended that scandal tenderly, and Expresses it passionately;
dt j-jn cc j n1 p-acp n2 vmb av vbi p-acp n1 cc n1. n1 np1 px31 vvd d n1 av-j, cc vvz pn31 av-j;
(29) sermon (DIV1)
404
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8353
Sceleratum me putant, & omnibus peccatis obrutum. Sceleratum me Putant, & omnibus peccatis obrutum.
fw-la pno11 n1, cc fw-la fw-la fw-la.
(29) sermon (DIV1)
404
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8354
The world takes me for a vicious man, more (sceleratum) for a wicked, a facinorous man,
The world Takes me for a vicious man, more (sceleratum) for a wicked, a facinorous man,
dt n1 vvz pno11 p-acp dt j n1, av-dc (fw-la) p-acp dt j, dt j n1,
(29) sermon (DIV1)
404
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8355
for this, and obrutum, surrounded, overflowed with all sins: Versipellem, lubricum, mendacem, satanae arte decipientem:for this, and obrutum, surrounded, overflowed with all Sins: Versipellem, Lubricum, mendacem, Satan arte decipientem:
p-acp d, cc fw-la, vvn, vvd p-acp d n2: np1, fw-la, fw-la, fw-la fw-la fw-la:
(29) sermon (DIV1)
404
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8356
They take me to be a slippery fellow, a turn-coat from my professed austerity, a Lyar, an Impostor, a Deceiver; They take me to be a slippery fellow, a turncoat from my professed austerity, a Liar, an Impostor, a Deceiver;
pns32 vvb pno11 pc-acp vbi dt j n1, dt n1 p-acp po11 j-vvn n1, dt n1, dt n1, dt n1;
(29) sermon (DIV1)
404
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8357
yet, though he discerned this scandal, and this inconvenience in it, he makes shift to ease himself in this, Nihil aliud mihi objicitur, nisi sexus meus:
yet, though he discerned this scandal, and this inconvenience in it, he makes shift to ease himself in this, Nihil Aliud mihi objicitur, nisi Sex meus:
av, cs pns31 vvd d n1, cc d n1 p-acp pn31, pns31 vvz n1 pc-acp vvi px31 p-acp d, fw-la vvn fw-la fw-la, fw-la fw-la fw-la:
(29) sermon (DIV1)
404
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8358
They charge me with nothing but my sex, that I am a man; They charge me with nothing but my sex, that I am a man;
pns32 vvb pno11 p-acp pix cc-acp po11 n1, cst pns11 vbm dt n1;
(29) sermon (DIV1)
404
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8359
Et hoc nunquam objicitur, nisi cum Hierosolymam Paula proficiscitur, nor that neither, but because this Lady follows me to Jerusalem.
Et hoc Never objicitur, nisi cum Jerusalem Paula proficiscitur, nor that neither, but Because this Lady follows me to Jerusalem.
fw-la fw-la fw-la fw-la, fw-la fw-la fw-la np1 fw-la, ccx cst av-dx, cc-acp c-acp d n1 vvz pno11 p-acp np1.
(29) sermon (DIV1)
404
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8360
He proceeds farther, That till he came acquainted in Paulas house at Rome, Omnium penè judicio, summo sacerdotio dignus decernebar, every man thought me fit to be Pope;
He proceeds farther, That till he Come acquainted in Paulas house At Room, Omnium penè Judicio, Summo Sacerdotal Dignus decernebar, every man Thought me fit to be Pope;
pns31 vvz av-jc, d c-acp pns31 vvd vvn p-acp np1 n1 p-acp n1, fw-la fw-la fw-la, j fw-la fw-la vvi, d n1 vvd pno11 j pc-acp vbi n1;
(29) sermon (DIV1)
405
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8361
every man thought reverently of him, till he used her house.
every man Thought reverently of him, till he used her house.
d n1 vvd av-j pp-f pno31, c-acp pns31 vvd po31 n1.
(29) sermon (DIV1)
405
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8362
St. Jerome would fain have corrected their mis-interpretations, and slackned the scandal, as we see in that vehement expostulation,
Saint Jerome would fain have corrected their misinterpretations, and slackened the scandal, as we see in that vehement expostulation,
n1 np1 vmd av-j vhi vvn po32 n2, cc vvd dt n1, c-acp pns12 vvb p-acp d j n1,
(29) sermon (DIV1)
405
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8363
and unlikelihood of an ill love between him and Paula; Nulla alia me Romae edomare potuit? Was Rome so barren, so weak,
and unlikelihood of an ill love between him and Paula; Nulla Alias me Rome edomare Potuit? Was Rome so barren, so weak,
cc n1 pp-f dt j-jn n1 p-acp pno31 cc np1; fw-la fw-la pno11 np1 fw-la n1? vbds np1 av j, av j,
(29) sermon (DIV1)
405
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8364
so ill furnished with instruments of tentation, that nothing in Rome it self could shake my constancy,
so ill furnished with Instruments of tentation, that nothing in Room it self could shake my constancy,
av av-jn vvn p-acp n2 pp-f n1, cst pix p-acp vvb pn31 n1 vmd vvi po11 n1,
(29) sermon (DIV1)
405
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8365
or retard my austerity, Nisi lugens, jejuna, squallida, fletibus caecata, but a sad, fasting, ill drest woman, blinde with weeping? Et quam manducantem nunquam vidi:or retard my austerity, Nisi lugens, jejuna, squallida, fletibus caecata, but a sad, fasting, ill dressed woman, blind with weeping? Et quam manducantem Never Vidi:
cc vvi po11 n1, fw-la fw-la, fw-la, fw-la, fw-la n1, p-acp dt j, vvg, av-jn vvn n1, j p-acp vvg? fw-la fw-la fw-la fw-la fw-la:
(29) sermon (DIV1)
405
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8366
A woman, whom (as familiar and domestick as I was in her house) I could never see eat bit of meat. A woman, whom (as familiar and domestic as I was in her house) I could never see eat bit of meat.
dt n1, ro-crq (c-acp j-jn cc j-jn c-acp pns11 vbds p-acp po31 n1) pns11 vmd av-x vvi vvi n1 pp-f n1.
(29) sermon (DIV1)
405
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8367
But all this would not quench the fire, the scandal grew;
But all this would not quench the fire, the scandal grew;
p-acp d d vmd xx vvi dt n1, dt n1 vvd;
(29) sermon (DIV1)
405
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8368
he found it even amongst his brethren, Homines Christiani dicunt, he could not say, that onely the enemies of the faith,
he found it even among his brothers, Homines Christians dicunt, he could not say, that only the enemies of the faith,
pns31 vvd pn31 av p-acp po31 n2, fw-la np1 fw-la, pns31 vmd xx vvi, cst av-j dt n2 pp-f dt n1,
(29) sermon (DIV1)
405
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8369
or his enemies, but they that loved Religion well, and him well, talked dangerously and suspiciously of it;
or his enemies, but they that loved Religion well, and him well, talked dangerously and suspiciously of it;
cc po31 n2, cc-acp pns32 cst vvd n1 av, cc pno31 av, vvd av-j cc av-j pp-f pn31;
(29) sermon (DIV1)
405
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8370
and yet St. Jerome could not dispose himself to forbear that conversation.
and yet Saint Jerome could not dispose himself to forbear that Conversation.
cc av n1 np1 vmd xx vvi px31 pc-acp vvi d n1.
(29) sermon (DIV1)
405
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8371
He overcame the sense of it, with a par pari refertur: I, says he, am even with them: Invicem insanire videmur, they think me mad, and I think them mad:
He overcame the sense of it, with a par Pair refertur: I, Says he, am even with them: Invicem Insanity videmur, they think me mad, and I think them mad:
pns31 vvd dt n1 pp-f pn31, p-acp dt fw-fr fw-la fw-la: pns11, vvz pns31, vbm av p-acp pno32: fw-la n1 fw-la, pns32 vvb pno11 j, cc pns11 vvb pno32 j:
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But this is not always a safe, nor a charitable way, when he might so easily have cured both madnesses.
But this is not always a safe, nor a charitable Way, when he might so Easily have cured both Madnesses.
p-acp d vbz xx av dt j, ccx dt j n1, c-crq pns31 vmd av av-j vhb vvn d n2.
(29) sermon (DIV1)
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8373
But he perseveres in it with that resolution, Saluta Paulam, velit nolit mundus, in Christo meam;
But he perseveres in it with that resolution, Salutation Paulam, velit nolit World, in Christ meam;
p-acp pns31 vvz p-acp pn31 p-acp d n1, fw-mi fw-la, fw-la n1 fw-la, fw-la fw-la fw-la;
(29) sermon (DIV1)
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Remember me to my Paula, let the world say what it will, in Christ, my Paula: Thus he proceeds; remember me to my Paula, let the world say what it will, in christ, my Paula: Thus he proceeds;
vvb pno11 p-acp po11 np1, vvb dt n1 vvb r-crq pn31 vmb, p-acp np1, po11 np1: av pns31 vvz;
(29) sermon (DIV1)
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8375
if excusably in his own behalf, that is the best; certainly not exemplarily, not to be followed by others, in cases of so great scandal:
if excusably in his own behalf, that is the best; Certainly not exemplarily, not to be followed by Others, in cases of so great scandal:
cs av-j p-acp po31 d n1, cst vbz dt js; av-j xx av-j, xx pc-acp vbi vvn p-acp n2-jn, p-acp n2 pp-f av j n1:
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For there goes not onely a great deal of innocency (which we acknowledge, doubtlesly, to have been between that blessed couple) but there must go a great deal of necessity too, (that is, That Paula could not have been reduced by any other means to the service of God,
For there Goes not only a great deal of innocency (which we acknowledge, doubtlessly, to have been between that blessed couple) but there must go a great deal of necessity too, (that is, That Paula could not have been reduced by any other means to the service of God,
c-acp pc-acp vvz xx av-j dt j n1 pp-f n1 (r-crq pns12 vvb, av-j, pc-acp vhi vbn p-acp d j-vvn n1) cc-acp a-acp vmb vvi dt j n1 pp-f n1 av, (cst vbz, cst np1 vmd xx vhi vbn vvn p-acp d j-jn n2 p-acp dt n1 pp-f np1,
(29) sermon (DIV1)
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8377
or continued in it, but by following St. Jerome to Jerusalem ) to justifie such a conversation as became so scandalous.
or continued in it, but by following Saint Jerome to Jerusalem) to justify such a Conversation as became so scandalous.
cc vvd p-acp pn31, cc-acp p-acp vvg n1 np1 p-acp np1) pc-acp vvi d dt n1 a-acp vvd av j.
(29) sermon (DIV1)
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8378
And howsoever, in some cases excuses might be found, what good Mariner would anchor under a Rock,
And howsoever, in Some cases excuses might be found, what good Mariner would anchor under a Rock,
cc c-acp, p-acp d n2 n2 vmd vbi vvn, r-crq j n1 vmd vvi p-acp dt n1,
(29) sermon (DIV1)
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8379
and lie in danger of beating upon that? What Fish would chuse his food upon a Hook? What Mouse at a Trap? What man would mingle Sugar and Rats-bane together,
and lie in danger of beating upon that? What Fish would choose his food upon a Hook? What Mouse At a Trap? What man would mingle Sugar and Ratsbane together,
cc vvi p-acp n1 pp-f vvg p-acp d? q-crq n1 vmd vvi po31 n1 p-acp dt n1? q-crq n1 p-acp dt n1? q-crq n1 vmd vvi n1 cc n1 av,
(29) sermon (DIV1)
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8380
and then trust his cunning to sever them again? Why should any man chuse such company, such conversation,
and then trust his cunning to sever them again? Why should any man choose such company, such Conversation,
cc av vvb po31 n-jn pc-acp vvi pno32 av? q-crq vmd d n1 vvi d n1, d n1,
(29) sermon (DIV1)
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8381
as may minister tentation to him, or scandal to others? St. Augustine apprehended this danger tenderly,
as may minister tentation to him, or scandal to Others? Saint Augustine apprehended this danger tenderly,
c-acp vmb vvi n1 p-acp pno31, cc n1 p-acp n2-jn? n1 np1 vvn d n1 av-j,
(29) sermon (DIV1)
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when he gave his reason, why he would not have his Mother in the house with him, Because, says he, though there be no danger of scandal in the person of my Mother ▪ all those women that serve my Mother,
when he gave his reason, why he would not have his Mother in the house with him, Because, Says he, though there be no danger of scandal in the person of my Mother ▪ all those women that serve my Mother,
c-crq pns31 vvd po31 n1, c-crq pns31 vmd xx vhi po31 n1 p-acp dt n1 p-acp pno31, p-acp, vvz pns31, cs pc-acp vbb dx n1 pp-f n1 p-acp dt n1 pp-f po11 n1 ▪ d d n2 cst vvb po11 n1,
(29) sermon (DIV1)
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8383
and that accompany my Mother, and that visit my Mother, all they are not Mothers to me;
and that accompany my Mother, and that visit my Mother, all they Are not Mother's to me;
cc d vvi po11 n1, cc d vvb po11 n1, d pns32 vbr xx ng1 p-acp pno11;
(29) sermon (DIV1)
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and a lawful conversation may come to an unlawful love quickly. and a lawful Conversation may come to an unlawful love quickly.
cc dt j n1 vmb vvi p-acp dt j n1 av-j.
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8385
We see how this love wrought, when it was scattered upon many women, (and therefore could not be so dangerously vehement upon any one) in Solomon, whose wife turned away his heart;
We see how this love wrought, when it was scattered upon many women, (and Therefore could not be so dangerously vehement upon any one) in Solomon, whose wife turned away his heart;
pns12 vvb c-crq d n1 vvn, c-crq pn31 vbds vvn p-acp d n2, (cc av vmd xx vbi av av-j j p-acp d crd) p-acp np1, rg-crq n1 vvd av po31 n1;
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so that his heart was not perfect with God. so that his heart was not perfect with God.
av cst po31 n1 vbds xx j p-acp np1.
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Nec errore putavit Idolis serviendum, Solomon never came to think deliberately, that Idolatry was lawful ▪ sed blanditiis foemineis ad illa sacrificia compulsus, his appliableness to women brought him to that sacriledge.Nec Error putavit Idolis serviendum, Solomon never Come to think deliberately, that Idolatry was lawful ▪ sed blanditiis foemineis ad illa Sacrifice compulsus, his appliableness to women brought him to that sacrilege.
fw-la n1 fw-la np1 fw-la, np1 av-x vvd pc-acp vvi av-j, cst n1 vbds j ▪ fw-la fw-la fw-la fw-la fw-la fw-la fw-la, po31 n1 p-acp n2 vvd pno31 p-acp d n1.
(29) sermon (DIV1)
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8388
Thus it wrought, even when it was scattered upon many, in Solomon; and we see how it wrought,
Thus it wrought, even when it was scattered upon many, in Solomon; and we see how it wrought,
av pn31 vvd, av c-crq pn31 vbds vvn p-acp d, p-acp np1; cc pns12 vvb c-crq pn31 vvd,
(29) sermon (DIV1)
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8389
when it was collected and contracted upon one object, in Samson; Because she was importunate upon him (says the Text) and vexed him with her words continually, his soul was pained unto the death.
when it was collected and contracted upon one Object, in samson; Because she was importunate upon him (Says the Text) and vexed him with her words continually, his soul was pained unto the death.
c-crq pn31 vbds vvn cc vvn p-acp crd n1, p-acp np1; c-acp pns31 vbds j p-acp pno31 (vvz dt n1) cc vvd pno31 p-acp po31 n2 av-j, po31 n1 vbds vvn p-acp dt n1.
(29) sermon (DIV1)
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8390
Yea, if we go as high as is possible, to Adam himself, we see both St. Augustine and St. Jerome express his case thus, Adam non tanquam verum loquenti credidit, Adam did not believe Eve, nor was not overcome by her reasons,
Yea, if we go as high as is possible, to Adam himself, we see both Saint Augustine and Saint Jerome express his case thus, Adam non tanquam verum loquenti credidit, Adam did not believe Eve, nor was not overcome by her Reasons,
uh, cs pns12 vvb p-acp j c-acp vbz j, pc-acp np1 px31, pns12 vvb d n1 np1 cc n1 np1 vvi po31 n1 av, np1 fw-fr fw-la fw-la fw-la fw-la, np1 vdd xx vvi n1, ccx vbds xx vvn p-acp po31 n2,
(29) sermon (DIV1)
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8391
when she provoked him to eat the Apple, Sed sociali necessitudini paruit, he was affected with that near interest which was between them.
when she provoked him to eat the Apple, said sociali necessitudini paruit, he was affected with that near Interest which was between them.
c-crq pns31 vvd pno31 pc-acp vvi dt n1, vvd fw-la fw-la fw-la, pns31 vbds vvn p-acp d j n1 r-crq vbds p-acp pno32.
(29) sermon (DIV1)
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8392
And ne contristaretur delicias suas, lest by refusing he should put her, whom he delighted in, to a desperate sadness,
And ne contristaretur Delicias suas, lest by refusing he should put her, whom he delighted in, to a desperate sadness,
cc ccx fw-la fw-la fw-la, cs p-acp vvg pns31 vmd vvi pno31, ro-crq pns31 vvd p-acp, p-acp dt j n1,
(29) sermon (DIV1)
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8393
and sense of her sin, he eat for company.
and sense of her since, he eat for company.
cc n1 pp-f po31 n1, pns31 vvd p-acp n1.
(29) sermon (DIV1)
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8394
And as the first, and the middle times did, so without doubt, our own times too,
And as the First, and the middle times did, so without doubt, our own times too,
cc c-acp dt ord, cc dt j-jn n2 vdd, av p-acp n1, po12 d n2 av,
(29) sermon (DIV1)
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8395
if we search but our selves at home, do minister examples of this (in a proportion) which neither St. Jerome, nor Solomon, nor Samson, nor Adam avoided, that an over-tender indulgence towards such women, that for other respects they were bound to love, inclined them to do such things,
if we search but our selves At home, do minister Examples of this (in a proportion) which neither Saint Jerome, nor Solomon, nor samson, nor Adam avoided, that an overtender indulgence towards such women, that for other respects they were bound to love, inclined them to do such things,
cs pns12 vvb p-acp po12 n2 p-acp n1-an, vdb vvi n2 pp-f d (p-acp dt n1) r-crq dx n1 np1, ccx np1, ccx np1, ccx np1 vvn, cst dt j n1 p-acp d n2, cst p-acp j-jn n2 pns32 vbdr vvn pc-acp vvi, vvd pno32 pc-acp vdi d n2,
(29) sermon (DIV1)
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8396
as otherwise they would not have done;
as otherwise they would not have done;
c-acp av pns32 vmd xx vhi vdn;
(29) sermon (DIV1)
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8397
Natural and civil obligations induced conversation, and conversation tentation, or if not that really, yet scandal.
Natural and civil obligations induced Conversation, and Conversation tentation, or if not that really, yet scandal.
j cc j n2 vvd n1, cc n1 n1, cc cs xx d av-j, av n1.
(29) sermon (DIV1)
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8398
That that we drive to in all this, is this, that if we may not exceed in this love, which is natural,
That that we drive to in all this, is this, that if we may not exceed in this love, which is natural,
d cst pns12 vvb p-acp p-acp d d, vbz d, cst cs pns12 vmb xx vvi p-acp d vvb, r-crq vbz j,
(29) sermon (DIV1)
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8399
and commanded, much less in any other.
and commanded, much less in any other.
cc vvd, av-d av-dc p-acp d n-jn.
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8400
So that there is nothing in this world left, for this noble and operative affection, Love, to work upon,
So that there is nothing in this world left, for this noble and operative affection, Love, to work upon,
av cst pc-acp vbz pix p-acp d n1 vvd, p-acp d j cc j-jn n1, vvb, pc-acp vvi p-acp,
(29) sermon (DIV1)
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8401
but this pureness of heart. Love it therefore, that thou mayst seek it, love it that thou mayest have it;
but this pureness of heart. Love it Therefore, that thou Mayest seek it, love it that thou Mayest have it;
cc-acp d n1 pp-f n1. vvb pn31 av, cst pns21 vm2 vvi pn31, vvb pn31 cst pns21 vm2 vhi pn31;
(29) sermon (DIV1)
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8402
love it that thou mayest love it;
love it that thou Mayest love it;
vvb pn31 cst pns21 vm2 vvi pn31;
(29) sermon (DIV1)
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8403
for (as we said before) it is a part of this pureness to love it.
for (as we said before) it is a part of this pureness to love it.
c-acp (c-acp pns12 vvd a-acp) pn31 vbz dt n1 pp-f d n1 pc-acp vvi pn31.
(29) sermon (DIV1)
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8404
Some of the ancient Fathers, out of their love to it, have put so high a price and estimation upon it, that they hardly afforded any grace, any pardon to those that sinned after they had once received this pureness in Baptism. So that with them, the heart could never be clean again,
some of the ancient Father's, out of their love to it, have put so high a price and estimation upon it, that they hardly afforded any grace, any pardon to those that sinned After they had once received this pureness in Baptism. So that with them, the heart could never be clean again,
d pp-f dt j n2, av pp-f po32 n1 p-acp pn31, vhb vvn av j dt n1 cc n1 p-acp pn31, cst pns32 av vvd d n1, d n1 p-acp d cst vvd c-acp pns32 vhd a-acp vvn d n1 p-acp n1. av cst p-acp pno32, dt n1 vmd av-x vbi j av,
(29) sermon (DIV1)
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8405
after it was once foul'd a second time.
After it was once fouled a second time.
c-acp pn31 vbds a-acp vvn dt ord n1.
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8406
Our new Romane Chymists, on the other side, they that can transubstantiate bread into God, they can change any foulness into cleaness easily.
Our new Roman chemists, on the other side, they that can transubstantiate bred into God, they can change any foulness into cleanness Easily.
po12 j jp n2, p-acp dt j-jn n1, pns32 cst vmb vvi n1 p-acp np1, pns32 vmb vvi d n1 p-acp n1 av-j.
(29) sermon (DIV1)
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8407
They require no more after sin, but quendam tenuem dolorem internum, A little slight inward sorrow, and that's enough.
They require no more After since, but quendam tenuem dolorem Internal, A little slight inward sorrow, and that's enough.
pns32 vvb dx dc p-acp n1, cc-acp fw-la fw-la fw-la fw-la, dt j j j n1, cc d|vbz av-d.
(29) sermon (DIV1)
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8408
For, they have provided an easier way, then Contrition; for, that which they have induc'd,
For, they have provided an Easier Way, then Contrition; for, that which they have induced,
p-acp, pns32 vhb vvn dt jc n1, av n1; p-acp, cst r-crq pns32 vhb vvn,
(29) sermon (DIV1)
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8409
and call Attrition, is not an affection, qui habet pro sine Deum, That hath proposed God,
and call Attrition, is not an affection, qui habet Pro sine God, That hath proposed God,
cc vvi n1, vbz xx dt n1, fw-la fw-la fw-la fw-la fw-la, cst vhz vvn np1,
(29) sermon (DIV1)
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8410
for the mark, that it is directed too; Nec qui indiget divina gratia;
for the mark, that it is directed too; Nec qui indiget Divine Gratia;
p-acp dt n1, cst pn31 vbz vvn av; fw-la fw-la fw-la fw-la fw-la;
(29) sermon (DIV1)
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8411
but it is such an affection as may be had without any concurrence or assistance of grace,
but it is such an affection as may be had without any concurrence or assistance of grace,
p-acp pn31 vbz d dt n1 c-acp vmb vbi vhn p-acp d n1 cc n1 pp-f n1,
(29) sermon (DIV1)
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8412
and is onely Dolor naturalis, & ex timore servili,, a natural sorrow, proceeding onely out of a servile fear of torment.
and is only Dolour Naturalis, & ex Timore servili,, a natural sorrow, proceeding only out of a servile Fear of torment.
cc vbz av-j n1 fw-la, cc fw-la fw-la fw-la,, dt j n1, vvg av-j av pp-f dt j n1 pp-f n1.
(29) sermon (DIV1)
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8413
And yet, a Confession made with this Attrition and no more, is enough for salvation, say they;
And yet, a Confessi made with this Attrition and no more, is enough for salvation, say they;
cc av, dt n1 vvd p-acp d n1 cc dx av-dc, vbz av-d p-acp n1, vvb pno32;
(29) sermon (DIV1)
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8414
and he that hath made a confession with such a disposition as this, This that hath no reference to God, This that hath no strength from his grace, This that hath no motive from the fear of God, shall never need to repent any farther for his sins.
and he that hath made a Confessi with such a disposition as this, This that hath no Referente to God, This that hath no strength from his grace, This that hath no motive from the Fear of God, shall never need to Repent any farther for his Sins.
cc pns31 cst vhz vvn dt n1 p-acp d dt n1 c-acp d, d cst vhz dx n1 p-acp np1, d cst vhz dx n1 p-acp po31 vvi, d cst vhz dx n1 p-acp dt n1 pp-f np1, vmb av-x vvi pc-acp vvi d av-jc p-acp po31 n2.
(29) sermon (DIV1)
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8415
Displiceri de peccato, sed non super omni displicibili; This is Attrition, to be displeased with our sins, but not more with our sins, then with any thing else; Displiceri de Peccato, sed non super omni displicibili; This is Attrition, to be displeased with our Sins, but not more with our Sins, then with any thing Else;
fw-la fw-fr n1, fw-la fw-fr fw-la fw-la fw-la; d vbz n1, pc-acp vbi vvn p-acp po12 n2, cc-acp xx dc p-acp po12 n2, av p-acp d n1 av;
(29) sermon (DIV1)
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8416
Intendere vitare peccatum, sed non super omne vitabile, To have a purpose to leave a sin,Intendere vitare peccatum, sed non super omne vitabile, To have a purpose to leave a since,
fw-la fw-la fw-la, fw-la fw-fr fw-la fw-la fw-la, pc-acp vhi dt n1 pc-acp vvi dt n1,
(29) sermon (DIV1)
406
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8417
but not the sin rather then any thing else, this is their Attrition, and this is their enough for salvation.
but not the since rather then any thing Else, this is their Attrition, and this is their enough for salvation.
cc-acp xx dt n1 av-c cs d n1 av, d vbz po32 n1, cc d vbz po32 d p-acp n1.
(29) sermon (DIV1)
406
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8418
A sigh of the penitent, a word of the Priest, makes all clean, and induces an absolute pureness.
A sighs of the penitent, a word of the Priest, makes all clean, and induces an absolute pureness.
dt n1 pp-f dt j-jn, dt n1 pp-f dt n1, vvz d j, cc vvz dt j n1.
(29) sermon (DIV1)
406
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8419
Thus some of the Ancients went too far, They would pardon no sin after Baptism; These new Men go not far enough ▪ They pardon all too easily.
Thus Some of the Ancients went too Far, They would pardon no since After Baptism; These new Men go not Far enough ▪ They pardon all too Easily.
av d pp-f dt n2-j vvd av av-j, pns32 vmd vvi dx n1 p-acp n1; d j n2 vvb xx av-j av-d ▪ pns32 vvb d av av-j.
(29) sermon (DIV1)
407
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8420
Old Physicians thought all hurts in the heart presently mortal; These new Physitians can pare off some of the heart, and give it to Idolatry;
Old Physicians Thought all hurts in the heart presently Mortal; These new Physicians can pare off Some of the heart, and give it to Idolatry;
j n2 vvd d n2 p-acp dt n1 av-j j-jn; d j n2 vmb vvi a-acp d pp-f dt n1, cc vvb pn31 p-acp n1;
(29) sermon (DIV1)
407
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8421
for, so they say, that the worship due to God may be given to a creature,
for, so they say, that the worship due to God may be given to a creature,
p-acp, av pns32 vvb, cst dt n1 j-jn p-acp np1 vmb vbi vvn p-acp dt n1,
(29) sermon (DIV1)
407
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8422
so it be not Tanquam Deo, as that the Creature is thereby professed to be God;
so it be not Tanquam God, as that the Creature is thereby professed to be God;
av pn31 vbb xx fw-la fw-la, p-acp cst dt n1 vbz av vvn pc-acp vbi np1;
(29) sermon (DIV1)
407
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8423
and yet, they confess that that worship which they give to the creature is idolatry,
and yet, they confess that that worship which they give to the creature is idolatry,
cc av, pns32 vvb cst d n1 r-crq pns32 vvb p-acp dt n1 vbz n1,
(29) sermon (DIV1)
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8424
but, not that Idolatry, say they, which is forbidden in the commandment, which is, that that Creature,
but, not that Idolatry, say they, which is forbidden in the Commandment, which is, that that Creature,
cc-acp, xx cst n1, vvb pns32, r-crq vbz vvn p-acp dt n1, r-crq vbz, cst d n1,
(29) sermon (DIV1)
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8425
so worshipped with the worship due to God, be also believed to be God;
so worshipped with the worship due to God, be also believed to be God;
av vvn p-acp dt n1 j-jn p-acp np1, vbb av vvn pc-acp vbi np1;
(29) sermon (DIV1)
407
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8426
and so, truely I believe it will be hard to finde any Idolatry in the world;
and so, truly I believe it will be hard to find any Idolatry in the world;
cc av, av-j pns11 vvb pn31 vmb vbi j pc-acp vvi d n1 p-acp dt n1;
(29) sermon (DIV1)
407
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8427
That they that worship any thing, in representation of God, do believe advisedly that representation to be very God. But the true reason why no hurt received in the heart can be healed, is, quia palpitat, because it is in perpetual motion.
That they that worship any thing, in representation of God, do believe advisedly that representation to be very God. But the true reason why no hurt received in the heart can be healed, is, quia palpitat, Because it is in perpetual motion.
cst pns32 cst vvb d n1, p-acp n1 pp-f np1, vdb vvi av-vvn cst n1 pc-acp vbi j np1. p-acp dt j n1 c-crq dx n1 vvn p-acp dt n1 vmb vbi vvn, vbz, fw-la fw-la, c-acp pn31 vbz p-acp j n1.
(29) sermon (DIV1)
407
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8428
If the heart lay still, as other parts do, so that medicinal helps might be applied to it,
If the heart lay still, as other parts do, so that medicinal helps might be applied to it,
cs dt n1 vvd av, c-acp j-jn n2 vdb, av cst j n2 vmd vbi vvn p-acp pn31,
(29) sermon (DIV1)
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8429
and admitted by it, there were more hope.
and admitted by it, there were more hope.
cc vvn p-acp pn31, pc-acp vbdr dc n1.
(29) sermon (DIV1)
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Therefore when we lay such a weight upon the heart, as may settle it, fix it, give it a reposedness and acquiescence,
Therefore when we lay such a weight upon the heart, as may settle it, fix it, give it a reposedness and acquiescence,
av c-crq pns12 vvd d dt n1 p-acp dt n1, c-acp vmb vvi pn31, vvb pn31, vvb pn31 dt n1 cc n1,
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though it do receive some wounds, though it be touched with some tentations, it may be cured.
though it do receive Some wounds, though it be touched with Some tentations, it may be cured.
cs pn31 vdb vvi d n2, cs pn31 vbb vvn p-acp d n2, pn31 vmb vbi vvn.
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But is there any such weight as should so settle the heart, the soul of Man? This love of Pureness is that weight.
But is there any such weight as should so settle the heart, the soul of Man? This love of Pureness is that weight.
cc-acp vbz pc-acp d d n1 c-acp vmd av vvi dt n1, dt n1 pp-f n1? d n1 pp-f n1 vbz d n1.
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Amor est pondus animae; sicut gravitas, Corporis; Amor est pondus Spirits; sicut gravitas, Corporis;
fw-la fw-la fw-la fw-la; fw-la fw-la, fw-la;
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As the weight of my body makes that steady, so this love of Pureness is the weight and the ballast of my soul;
As the weight of my body makes that steady, so this love of Pureness is the weight and the ballast of my soul;
p-acp dt n1 pp-f po11 n1 vvz d j, av d n1 pp-f n1 vbz dt n1 cc dt n1 pp-f po11 n1;
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and this weight stays the palpitation, the variation, the deviation of the heart upon other objects;
and this weight stays the palpitation, the variation, the deviation of the heart upon other objects;
cc d n1 vvz dt n1, dt n1, dt n1 pp-f dt n1 p-acp j-jn n2;
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which variation frustrates all endeavors to cure it.
which variation frustrates all endeavors to cure it.
r-crq n1 vvz d n2 pc-acp vvi pn31.
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The love of this pureness is both the ballast and the frait, to carry thee steadily and richly too, through all storms and tempests, spiritual and temporal in this life, to the everlasting Jerusalem. If you be come to this love, this love of pureness of heart, never to lock up your door till you have carried out your dust;
The love of this pureness is both the ballast and the frait, to carry thee steadily and richly too, through all storms and tempests, spiritual and temporal in this life, to the everlasting Jerusalem. If you be come to this love, this love of pureness of heart, never to lock up your door till you have carried out your dust;
dt vvb pp-f d n1 vbz d dt n1 cc dt av-j, pc-acp vvi pno21 av-j cc av-j av, p-acp d n2 cc n2, j cc j p-acp d n1, p-acp dt j np1. cs pn22 vbb vvn p-acp d n1, d n1 pp-f n1 pp-f n1, av-x pc-acp vvi a-acp po22 n1 c-acp pn22 vhb vvn av po22 n1;
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never to shut your eyes at night, till you have swept your conscience, and cast your foulness into that infinite sea of the blood of Christ Jesus, which can contract no foulness by it;
never to shut your eyes At night, till you have swept your conscience, and cast your foulness into that infinite sea of the blood of christ jesus, which can contract no foulness by it;
av-x pc-acp vvi po22 n2 p-acp n1, c-acp pn22 vhb vvn po22 n1, cc vvb po22 n1 p-acp d j n1 pp-f dt n1 pp-f np1 np1, r-crq vmb vvi dx n1 p-acp pn31;
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never to open your eyes in the morning, but that you look out to glorifie God in the rising of the Sun,
never to open your eyes in the morning, but that you look out to Glorify God in the rising of the Sun,
av-x pc-acp vvi po22 n2 p-acp dt n1, cc-acp cst pn22 vvb av pc-acp vvi np1 p-acp dt n-vvg pp-f dt n1,
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and in his other creatures, and in the peace and safety of your house and family,
and in his other creatures, and in the peace and safety of your house and family,
cc p-acp po31 j-jn n2, cc p-acp dt n1 cc n1 pp-f po22 n1 cc n1,
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and the health of your children and servants;
and the health of your children and Servants;
cc dt n1 pp-f po22 n2 cc n2;
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But, especially to look inward, and consider, whether you have not that night mingled poyson with Gods Physick, whether you have not mingled sloth and laziness in that which God gave you for rest and refreshing;
But, especially to look inward, and Consider, whither you have not that night mingled poison with God's Physic, whither you have not mingled sloth and laziness in that which God gave you for rest and refreshing;
cc-acp, av-j pc-acp vvi j, cc vvi, cs pn22 vhb xx d n1 vvn vvi p-acp npg1 n1, cs pn22 vhb xx vvn n1 cc n1 p-acp d r-crq np1 vvd pn22 p-acp n1 cc n-vvg;
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whether you have not mingled licentiousness in that which God gave you for a remedy against fornication.
whither you have not mingled licentiousness in that which God gave you for a remedy against fornication.
cs pn22 vhb xx vvn n1 p-acp d r-crq np1 vvd pn22 p-acp dt n1 p-acp n1.
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And then, when you shall have found that sin hath been awake in you, even when your bodies were asleep, be sure you cast not the Spirit of God into a sleep in you,
And then, when you shall have found that since hath been awake in you, even when your bodies were asleep, be sure you cast not the Spirit of God into a sleep in you,
cc av, c-crq pn22 vmb vhi vvn d n1 vhz vbn j p-acp pn22, av c-crq po22 n2 vbdr j, vbb j pn22 vvd xx dt n1 pp-f np1 p-acp dt n1 p-acp pn22,
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when your bodies are awake, but that you proceed vigilantly in your several wayes, with a fore-knowledge, that there is every where coluber in via, A Snake in the way;
when your bodies Are awake, but that you proceed vigilantly in your several ways, with a foreknowledge, that there is every where coluber in via, A Snake in the Way;
c-crq po22 n2 vbr j, cc-acp cst pn22 vvb av-j p-acp po22 j n2, p-acp dt n1, cst pc-acp vbz d c-crq n1 p-acp fw-la, dt n1 p-acp dt n1;
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in every way that you can take, in every course of life, in every calling, there is some of the seed of the old Serpent presents it self.
in every Way that you can take, in every course of life, in every calling, there is Some of the seed of the old Serpent presents it self.
p-acp d n1 cst pn22 vmb vvi, p-acp d n1 pp-f n1, p-acp d n-vvg, pc-acp vbz d pp-f dt n1 pp-f dt j n1 vvz pn31 n1.
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And then, if by Gods infallible word, explicated in his Church, which is Lucerna pedibus vestris (The word is the light, but the Church is the Lanthorne, it presents and preserves that light unto you;
And then, if by God's infallible word, explicated in his Church, which is Lucerne pedibus vestris (The word is the Light, but the Church is the Lanthorne, it presents and preserves that Light unto you;
cc av, cs p-acp ng1 j n1, vvn p-acp po31 n1, r-crq vbz np1 fw-la fw-la (dt n1 vbz dt j, p-acp dt n1 vbz dt np1, pn31 vvz cc vvz d n1 p-acp pn22;
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and though it be said Lucerna Dominus, Thou O Lord art my light, God himself; And Lucerna Agnus, The Lamb, Christ himself is your light;
and though it be said Lucerne Dominus, Thou Oh Lord art my Light, God himself; And Lucerne Agnus, The Lamb, christ himself is your Light;
cc cs pn31 vbb vvn fw-la fw-la, pns21 uh n1 n1 po11 n1, np1 px31; cc np1 np1, dt n1, np1 px31 vbz po22 n1;
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And lucerna mandatum, The commandments of God are your light;
And Lucerne mandatum, The Commandments of God Are your Light;
cc fw-la fw-la, dt n2 pp-f np1 vbr po22 n1;
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yet it is also said of Iohn Baptist, Lucerna ardens, he was a burning and a shining light;
yet it is also said of John Baptist, Lucerne Arden, he was a burning and a shining Light;
av pn31 vbz av vvn pp-f np1 np1, np1 npg1, pns31 vbds dt j-vvg cc dt j-vvg n1;
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The Ministry of the Gospel in the Church, is your light) If by the benefit of this light, you consider every step you make, weigh every action you undertake, this is that love of Pureness, that Pondus animae, the setling of the heart, that keeps it from evaporating upon transitory things,
The Ministry of the Gospel in the Church, is your Light) If by the benefit of this Light, you Consider every step you make, weigh every actium you undertake, this is that love of Pureness, that Pondus Spirits, the settling of the heart, that keeps it from evaporating upon transitory things,
dt n1 pp-f dt n1 p-acp dt n1, vbz po22 n1) cs p-acp dt n1 pp-f d n1, pn22 vvb d n1 pn22 vvb, vvb d n1 pn22 vvb, d vbz d n1 pp-f n1, cst fw-la fw-la, dt vvg pp-f dt n1, cst vvz pn31 p-acp n-vvg p-acp j n2,
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and settles it so, as that it becomes capable of that cure, which God, in his Church, in the Absolution of sins,
and settles it so, as that it becomes capable of that cure, which God, in his Church, in the Absolution of Sins,
cc vvz pn31 av, c-acp cst pn31 vvz j pp-f d n1, r-crq np1, p-acp po31 n1, p-acp dt n1 pp-f n2,
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and seals of Reconciliation, exhibits to it.
and Seals of Reconciliation, exhibits to it.
cc n2 pp-f n1, vvz p-acp pn31.
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To recollect and contract that which hath been said, This pureness is not a purifying pureness, to correct and reform those things that appertain not to us;
To recollect and contract that which hath been said, This pureness is not a purifying pureness, to correct and reform those things that appertain not to us;
p-acp vvb cc vvi d r-crq vhz vbn vvn, d n1 vbz xx dt n-vvg n1, pc-acp vvi cc vvi d n2 cst vvb xx p-acp pno12;
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nor it is not such a purified pureness as makes us Canonize our selves, and think others Reprobates (for, all this is no pureness at all:) neither is it the true pureness,
nor it is not such a purified pureness as makes us Canonise our selves, and think Others Reprobates (for, all this is no pureness At all:) neither is it the true pureness,
ccx pn31 vbz xx d dt vvn n1 c-acp vvz pno12 vvb po12 n2, cc vvi n2-jn n2-jn (c-acp, d d vbz dx n1 p-acp d:) d vbz pn31 dt j n1,
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if it be not in the heart (for outward good works, not done to good ends, are impure:) nor is this pureness of heart acquired by any other means,
if it be not in the heart (for outward good works, not done to good ends, Are impure:) nor is this pureness of heart acquired by any other means,
cs pn31 vbb xx p-acp dt n1 (c-acp j j n2, xx vdn p-acp j n2, vbr j:) ccx vbz d n1 pp-f n1 vvn p-acp d j-jn n2,
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then by discharging the heart in a detestation of former habits, and a sedulous watchfulness in preventing future attempts;
then by discharging the heart in a detestation of former habits, and a sedulous watchfulness in preventing future attempts;
av p-acp vvg dt n1 p-acp dt n1 pp-f j n2, cc dt j n1 p-acp vvg j-jn n2;
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nor can this pureness of heart, though by these means attain'd to, be preserved, but by this noble and incorruptible affection of Love, that puts a true value upon it,
nor can this pureness of heart, though by these means attained to, be preserved, but by this noble and incorruptible affection of Love, that puts a true valve upon it,
ccx vmb d n1 pp-f n1, cs p-acp d n2 vvd p-acp, vbb vvn, cc-acp p-acp d j cc j n1 pp-f n1, cst vvz dt j n1 p-acp pn31,
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and therefore prefers it above all other things.
and Therefore prefers it above all other things.
cc av vvz pn31 p-acp d j-jn n2.
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And this was the first of the two marks which we found to be upon that person that should be capable of the Kings friendship, He that loveth pureness of heart.
And this was the First of the two marks which we found to be upon that person that should be capable of the Kings friendship, He that loves pureness of heart.
cc d vbds dt ord pp-f dt crd n2 r-crq pns12 vvd pc-acp vbi p-acp d n1 cst vmd vbi j pp-f dt ng1 n1, pns31 cst vvz n1 pp-f n1.
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And the other is, that he have by honest industry fitted himself, in some way, to be of use to the publike, delivered in that phrase, Grace of lips; He that loveth pureness of heart (There's his honesty;) for the Grace of his lips (There's his sufficiency;) The King shall be his friend, There's his reward his preferment.
And the other is, that he have by honest industry fitted himself, in Some Way, to be of use to the public, Delivered in that phrase, Grace of lips; He that loves pureness of heart (There's his honesty;) for the Grace of his lips (There's his sufficiency;) The King shall be his friend, There's his reward his preferment.
cc dt n-jn vbz, cst pns31 vhb p-acp j n1 vvn px31, p-acp d n1, pc-acp vbi pp-f n1 p-acp dt j, vvn p-acp d n1, n1 pp-f n2; pns31 cst vvz n1 pp-f n1 (pc-acp|vbz po31 n1;) p-acp dt n1 pp-f po31 n2 (pc-acp|vbz po31 n1;) dt n1 vmb vbi po31 n1, pc-acp|vbz po31 n1 po31 n1.
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Ordinarily in Scriptures, where this word lips is not taken naturally, literally, narrowly, for that part of the body, Ordinarily in Scriptures, where this word lips is not taken naturally, literally, narrowly, for that part of the body,
av-jn p-acp n2, c-crq d n1 n2 vbz xx vvn av-j, av-j, av-j, c-acp cst n1 pp-f dt n1,
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but transferred to a figurative and larger sense, either it signifies speaking onely (as in Solomon, As, righteous lips are the delight of Kings,
but transferred to a figurative and larger sense, either it signifies speaking only (as in Solomon, As, righteous lips Are the delight of Kings,
cc-acp vvd p-acp dt j cc jc n1, av-d pn31 vvz vvg av-j (c-acp p-acp np1, a-acp, j n2 vbr dt n1 pp-f n2,
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and the King loveth him that speaketh right things (That is, Him, in whose Counsels, and in whose relations he may confide and rely;) or else it is enlarged to all manner of expressing a mans ability, to do service to that State in which God hath made his station; and the King loves him that speaks right things (That is, Him, in whose Counsels, and in whose relations he may confide and rely;) or Else it is enlarged to all manner of expressing a men ability, to do service to that State in which God hath made his station;
cc dt n1 vvz pno31 cst vvz j-jn n2 (cst vbz, pno31, p-acp rg-crq n2, cc p-acp rg-crq n2 pns31 vmb vvi cc vvi;) cc av pn31 vbz vvn p-acp d n1 pp-f vvg dt ng1 n1, pc-acp vdi n1 p-acp d n1 p-acp r-crq np1 vhz vvn po31 n1;
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and by lips, and fruits of lips, is well understood the fruit of all his good labors and endeavors.
and by lips, and fruits of lips, is well understood the fruit of all his good labors and endeavors.
cc p-acp n2, cc n2 pp-f n2, vbz av vvn dt n1 pp-f d po31 j n2 cc n2.
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And so may those words be well interpreted, With the fruit of a mans mouth shall his belly be satisfied,
And so may those words be well interpreted, With the fruit of a men Mouth shall his belly be satisfied,
cc av vmb d n2 vbb av vvn, p-acp dt n1 pp-f dt ng1 n1 vmb po31 n1 vbi vvn,
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and with the encrease of his lips shall he be filled; That is, his honest labors in a lawful calling shall enrich him. and with the increase of his lips shall he be filled; That is, his honest labors in a lawful calling shall enrich him.
cc p-acp dt n1 pp-f po31 n2 vmb pns31 vbi vvn; cst vbz, po31 j n2 p-acp dt j n1 vmb vvi pno31.
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As therefore those words, A mans gift maketh room for him, and bringeth him before great men, are not always understood of Gifts given in nature of Bribes or gratifications for access to great persons,
As Therefore those words, A men gift makes room for him, and brings him before great men, Are not always understood of Gifts given in nature of Bribes or gratifications for access to great Persons,
p-acp av d n2, dt ng1 n1 vvz n1 p-acp pno31, cc vvz pno31 p-acp j n2, vbr xx av vvn pp-f n2 vvn p-acp n1 pp-f n2 cc n2 p-acp n1 p-acp j n2,
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but also of Gifts given by God to men, that those Gifts and good parts make them acceptable to great persons;
but also of Gifts given by God to men, that those Gifts and good parts make them acceptable to great Persons;
cc-acp av pp-f n2 vvn p-acp np1 p-acp n2, cst d n2 cc j n2 vvi pno32 j p-acp j n2;
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so is not Grace of lips to be restrained, either to a plausible and harmonious speaking, appliable to the humor of the hearer (for that's excluded in the first part, the root and fountain of all, Pureness of heart, for, flattery cannot consist with that) nor to be restrained to the good Offices and Abilities of the tongue onely (though they be many;) but this Grace of lips is to be enlarged to all declarations,
so is not Grace of lips to be restrained, either to a plausible and harmonious speaking, appliable to the humour of the hearer (for that's excluded in the First part, the root and fountain of all, Pureness of heart, for, flattery cannot consist with that) nor to be restrained to the good Offices and Abilities of the tongue only (though they be many;) but this Grace of lips is to be enlarged to all declarations,
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and expressings, and utterings of an ability to serve the Publick; All that is Grace of lips.
and expressings, and utterings of an ability to serve the Public; All that is Grace of lips.
cc n2-vvg, cc n2 pp-f dt n1 pc-acp vvi dt j; d cst vbz n1 pp-f n2.
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And in those words of Osea, We render the Calves of our lips, is neither meant as the Jews say, Those Calves which we have promised with our lips,
And in those words of Hosea, We render the Calves of our lips, is neither meant as the jews say, Those Calves which we have promised with our lips,
cc p-acp d n2 pp-f np1, pns12 vvb dt n2 pp-f po12 n2, vbz av-dx vvn p-acp dt np2 vvi, d n2 r-crq pns12 vhb vvn p-acp po12 n2,
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and will pay in sacrifice, then, when we are restor'd to our Land of promise again.
and will pay in sacrifice, then, when we Are restored to our Land of promise again.
cc vmb vvi p-acp vvi, av, c-crq pns12 vbr vvn p-acp po12 n1 pp-f n1 av.
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Nor are those Calves of our lips only restrained to the Lip-service of Praise, and Prayer, though of them also St. Paul understand them;
Nor Are those Calves of our lips only restrained to the Lip-service of Praise, and Prayer, though of them also Saint Paul understand them;
ccx vbr d n2 pp-f po12 n2 av-j vvn p-acp dt n1 pp-f vvb, cc n1, c-acp pp-f pno32 av n1 np1 vvb pno32;
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but they include all the sacrifices of the New Testament, and all ways by which man can do service to God;
but they include all the Sacrifices of the New Testament, and all ways by which man can do service to God;
cc-acp pns32 vvb d dt n2 pp-f dt j n1, cc d n2 p-acp r-crq n1 vmb vdi n1 p-acp np1;
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so here the Grace of lips reaches to all the ways by which a man in civil functions may serve the Publick.
so Here the Grace of lips reaches to all the ways by which a man in civil functions may serve the Public.
av av dt n1 pp-f n2 vvz p-acp d dt n2 p-acp r-crq dt n1 p-acp j n2 vmb vvi dt j.
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And this Grace of lips, in some proportion, in some measure, every man is bound in conscience to procure to himself;
And this Grace of lips, in Some proportion, in Some measure, every man is bound in conscience to procure to himself;
cc d n1 pp-f n2, p-acp d n1, p-acp d n1, d n1 vbz vvn p-acp n1 pc-acp vvi p-acp px31;
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he is bound to enable himself to be useful and profitable to the Publick, in some course, in some vocation.
he is bound to enable himself to be useful and profitable to the Public, in Some course, in Some vocation.
pns31 vbz vvn pc-acp vvi px31 pc-acp vbi j cc j p-acp dt j, p-acp d n1, p-acp d n1.
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Since even the Angels, which are all Spirit, be yet administring Spirits, and execute the Commissions and Ambassages of God, and communicate with men;
Since even the Angels, which Are all Spirit, be yet administering Spirits, and execute the Commissions and Ambassages of God, and communicate with men;
c-acp av dt n2, r-crq vbr d n1, vbb av j-vvg n2, cc vvi dt n2 cc n2 pp-f np1, cc vvi p-acp n2;
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should man, who is not made all soul, but a composed creature of body and soul, exempt himself from doing the offices of mutual society,
should man, who is not made all soul, but a composed creature of body and soul, exempt himself from doing the Offices of mutual society,
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and upholding that frame in which God is pleased to be glorified? Since God himself, who so many millions of ages contented himself with himself in Heaven,
and upholding that frame in which God is pleased to be glorified? Since God himself, who so many millions of ages contented himself with himself in Heaven,
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yet at last made this world for his glory;
yet At last made this world for his glory;
av p-acp ord vvd d n1 p-acp po31 n1;
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shall any man live so in it as to contribute nothing towards it? Hath God made this World his Theatre, ut exhibeatur ludus deorum, that man may represent God in his conversation;
shall any man live so in it as to contribute nothing towards it? Hath God made this World his Theatre, ut exhibeatur ludus Gods, that man may represent God in his Conversation;
vmb d n1 vvi av p-acp pn31 p-acp pc-acp vvi pix p-acp pn31? vhz np1 vvn d n1 po31 n1, fw-la ng1 n1 fw-la, d n1 vmb vvi np1 p-acp po31 n1;
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and wilt thou play no part? But think that thou only wast made to pass thy time merrily,
and wilt thou play no part? But think that thou only waste made to pass thy time merrily,
cc vm2 pns21 vvi dx n1? cc-acp vvb cst pns21 j n1 vvd pc-acp vvi po21 n1 av-j,
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and to be the only spectator upon this Theatre? Is the world a great and harmonious Organ, where all parts are play'd, and all play parts;
and to be the only spectator upon this Theatre? Is the world a great and harmonious Organ, where all parts Are played, and all play parts;
cc pc-acp vbi dt j n1 p-acp d n1? vbz dt n1 dt j cc j n1, c-crq d n2 vbr vvd, cc d n1 n2;
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and must thou only sit idle and hear it? Is every body else made to be a Member, and to do some real office for the sustentation of this great Body, this World;
and must thou only fit idle and hear it? Is every body Else made to be a Member, and to do Some real office for the sustentation of this great Body, this World;
cc vmb pns21 j vvi j cc vvi pn31? vbz d n1 av vvn pc-acp vbi dt n1, cc pc-acp vdi d j n1 p-acp dt n1 pp-f d j n1, d n1;
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and wilt thou only be no member of this Body? Thinkest thou that thou wast made to be Cos Amoris, a Mole in the Face for Ornament, a Man of delight in the World? Because thy wit, thy fashion, and some such nothing as that, hath made thee a delightful and acceptable companion, wilt thou therefore pass in jeast,
and wilt thou only be no member of this Body? Thinkest thou that thou wast made to be Cos Amoris, a Mole in the Face for Ornament, a Man of delight in the World? Because thy wit, thy fashion, and Some such nothing as that, hath made thee a delightful and acceptable Companion, wilt thou Therefore pass in jest,
cc vm2 pns21 av-j vbi dx n1 pp-f d n1? vv2 pns21 cst pns21 vbd2s vvn pc-acp vbi vvd fw-la, dt n1 p-acp dt n1 p-acp n1, dt n1 pp-f n1 p-acp dt n1? p-acp po21 n1, po21 vvi, cc d d pix p-acp d, vhz vvn pno21 dt j cc j n1, vm2 pns21 av vvi p-acp n1,
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and be nothing? If thou wilt be no link of Gods Chain, thou must have no part in the influence and providence, derived by that, successively to us.
and be nothing? If thou wilt be no link of God's Chain, thou must have no part in the influence and providence, derived by that, successively to us.
cc vbb pix? cs pns21 vm2 vbi dx n1 pp-f n2 vvb, pns21 vmb vhi dx n1 p-acp dt n1 cc n1, vvn p-acp d, av-j p-acp pno12.
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Since it is for thy fault that God hath cursed the Earth, and that therefore it must bring forth Thorns and Thistles, wilt not thou stoop down,
Since it is for thy fault that God hath cursed the Earth, and that Therefore it must bring forth Thorns and Thistles, wilt not thou stoop down,
p-acp pn31 vbz p-acp po21 n1 cst np1 vhz vvn dt n1, cc cst av pn31 vmb vvi av n2 cc n2, vm2 xx pns21 vvi a-acp,
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nor endanger the pricking of thy hand, to weed them up? Thinkest thou to eat bread,
nor endanger the pricking of thy hand, to weed them up? Thinkest thou to eat bred,
ccx vvi dt n-vvg pp-f po21 n1, pc-acp vvi pno32 a-acp? vv2 pns21 pc-acp vvi n1,
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8491
and not sweat? Hast thou a prerogative above the common Law of Nature? Or must God insert a particular clause of exemption for thy sake?
and not sweat? Hast thou a prerogative above the Common Law of Nature? Or must God insert a particular clause of exemption for thy sake?
cc xx vvi? vh2 pns21 dt n1 p-acp dt j n1 pp-f n1? cc vmb np1 vvi dt j n1 pp-f n1 p-acp po21 n1?
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8492
Oh get thee then this grace of lips; be fit to be inserted, and be inserted into some society, and some way of doing good to the Publick.
O get thee then this grace of lips; be fit to be inserted, and be inserted into Some society, and Some Way of doing good to the Public.
uh vvb pno21 av d n1 pp-f n2; vbb j pc-acp vbi vvn, cc vbi vvn p-acp d n1, cc d n1 pp-f vdg j p-acp dt j.
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I speak not this to your selves, you Senators of London; but as God hath blessed you in your ways,
I speak not this to your selves, you Senators of London; but as God hath blessed you in your ways,
pns11 vvb xx d p-acp po22 n2, pn22 n2 pp-f np1; p-acp c-acp np1 vhz vvn pn22 p-acp po22 n2,
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and in your Callings, so put your children into ways and courses too, in which God may bless them.
and in your Callings, so put your children into ways and courses too, in which God may bless them.
cc p-acp po22 n2, av vvb po22 n2 p-acp n2 cc n2 av, p-acp r-crq np1 vmb vvi pno32.
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The dew of Heaven falls upon them that are abroad; Gods blessings fall upon them that travel in the world.
The due of Heaven falls upon them that Are abroad; God's blessings fallen upon them that travel in the world.
dt n1 pp-f n1 vvz p-acp pno32 cst vbr av; n2 n2 vvb p-acp pno32 cst vvb p-acp dt n1.
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The Fathers former labors shall not excuse their Sons future idleness;
The Father's former labors shall not excuse their Sons future idleness;
dt ng1 j n2 vmb xx vvi po32 n2 j-jn n1;
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as the Father hath, so the Son must glorifie God, and contribute to the world, in some setled course.
as the Father hath, so the Son must Glorify God, and contribute to the world, in Some settled course.
c-acp dt n1 vhz, av dt n1 vmb vvi np1, cc vvi p-acp dt n1, p-acp d j-vvn n1.
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And then, as God hath blessed thee in the grace of thy lips, in thy endeavors, in thy self,
And then, as God hath blessed thee in the grace of thy lips, in thy endeavors, in thy self,
cc av, c-acp np1 vhz vvn pno21 p-acp dt n1 pp-f po21 n2, p-acp po21 n2, p-acp po21 n1,
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so thy sons shall grow up, as the Son of God himself did, in grace and favour of God and man.
so thy Sons shall grow up, as the Son of God himself did, in grace and favour of God and man.
av po21 n2 vmb vvi a-acp, c-acp dt n1 pp-f np1 px31 vdd, p-acp n1 cc n1 pp-f np1 cc n1.
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As God hath blessed thee in the fruit of thy Cattel, so he shall bless thee in the fruit of thy Body;
As God hath blessed thee in the fruit of thy Cattle, so he shall bless thee in the fruit of thy Body;
p-acp np1 vhz vvn pno21 p-acp dt n1 pp-f po21 n2, av pns31 vmb vvi pno21 p-acp dt n1 pp-f po21 n1;
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8501
and as he hath blessed thee in the City, so he shall bless thee in the Field, in that Inheritance which thou shalt leave to thy Son. Whereas,
and as he hath blessed thee in the city, so he shall bless thee in the Field, in that Inheritance which thou shalt leave to thy Son. Whereas,
cc c-acp pns31 vhz vvn pno21 p-acp dt n1, av pns31 vmb vvi pno21 p-acp dt n1, p-acp d n1 r-crq pns21 vm2 vvi p-acp po21 n1 cs,
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8502
when children are brought up in such a tenderness, and wantonness at home, as is too frequent amongst you in this City, they never come to be of use to the State,
when children Are brought up in such a tenderness, and wantonness At home, as is too frequent among you in this city, they never come to be of use to the State,
c-crq n2 vbr vvn a-acp p-acp d dt n1, cc n1 p-acp n1-an, c-acp vbz av j p-acp pn22 p-acp d n1, pns32 av-x vvb pc-acp vbi pp-f n1 p-acp dt n1,
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nor their own Estates of any longer use to them. That Son that comes to say.
nor their own Estates of any longer use to them. That Son that comes to say.
ccx po32 d n2 pp-f d jc n1 p-acp pno32. cst n1 cst vvz pc-acp vvi.
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8504
My Father hath laboured, and therefore I may take mine ease, will come to say at last, My Savior hath suffered, and therefore I may take my pleasure; My Father hath laboured, and Therefore I may take mine ease, will come to say At last, My Saviour hath suffered, and Therefore I may take my pleasure;
po11 n1 vhz vvn, cc av pns11 vmb vvi po11 n1, vmb vvi pc-acp vvi p-acp ord, po11 n1 vhz vvn, cc av pns11 vmb vvi po11 n1;
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8505
My Savior hath fasted, and therefore I may riot, My Savior hath wept enough, and therefore I may be merry. My Saviour hath fasted, and Therefore I may riot, My Saviour hath wept enough, and Therefore I may be merry.
po11 n1 vhz vvd, cc av pns11 vmb n1, po11 n1 vhz vvn av-d, cc av pns11 vmb vbi j.
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8506
But as our Savior requires Cooperarios, that we be fellow-workers with him to make sure our salvation;
But as our Saviour requires Cooperators, that we be Fellow-workers with him to make sure our salvation;
cc-acp p-acp po12 n1 vvz n2, cst pns12 vbb n2 p-acp pno31 pc-acp vvi j po12 n1;
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8507
so if your Sons be not Cooperarii, Labourers in some course of life, to make sure their Inheritance,
so if your Sons be not Cooperarii, Labourers in Some course of life, to make sure their Inheritance,
av cs po22 n2 vbb xx np1, n2 p-acp d n1 pp-f n1, pc-acp vvi av-j po32 n1,
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8508
though you have been called wise in your generation, that is; rich in your own times, yet you will be called fools in your generation too;
though you have been called wise in your generation, that is; rich in your own times, yet you will be called Fools in your generation too;
cs pn22 vhb vbn vvn j p-acp po22 n1, cst vbz; j p-acp po22 d n2, av pn22 vmb vbi vvn n2 p-acp po22 n1 av;
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8509
that is, ignominious and wretched in your posterity.
that is, ignominious and wretched in your posterity.
cst vbz, j cc j p-acp po22 n1.
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8510
In a word, he that will be nothing in this world, shall be nothing in the next;
In a word, he that will be nothing in this world, shall be nothing in the next;
p-acp dt n1, pns31 cst vmb vbi pix p-acp d n1, vmb vbi pix p-acp dt ord;
(29) sermon (DIV1)
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8511
nor shall he have the Communion of Saints there, that will not have the Communion of good men here.
nor shall he have the Communion of Saints there, that will not have the Communion of good men Here.
ccx vmb pns31 vhi dt n1 pp-f n2 a-acp, cst vmb xx vhi dt n1 pp-f j n2 av.
(29) sermon (DIV1)
411
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8512
As much as he can, he frustrates Gods Creation; God produced things of nothing, and he endeavours to bring all to nothing again;
As much as he can, he frustrates God's Creation; God produced things of nothing, and he endeavours to bring all to nothing again;
p-acp d c-acp pns31 vmb, pns31 vvz npg1 n1; np1 vvd n2 pp-f pix, cc pns31 vvz pc-acp vvi d p-acp pix av;
(29) sermon (DIV1)
411
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8513
and he despises his own immortality and glorification;
and he despises his own immortality and glorification;
cc pns31 vvz po31 d n1 cc n1;
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8514
for since he lives the life of a beast, he shews that he could be content to die so too, & accepit animam in vano, he hath received a soul to no purpose.
for since he lives the life of a beast, he shows that he could be content to die so too, & accepit animam in vano, he hath received a soul to no purpose.
c-acp c-acp pns31 vvz dt n1 pp-f dt n1, pns31 vvz cst pns31 vmd vbi j pc-acp vvi av av, cc fw-la fw-la p-acp fw-la, pns31 vhz vvn dt n1 p-acp dx n1.
(29) sermon (DIV1)
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8515
This grace of lips then, this ability to do good to the Publick, we are bound to have; but we are not commanded to love it,
This grace of lips then, this ability to do good to the Public, we Are bound to have; but we Are not commanded to love it,
d n1 pp-f n2 av, d n1 pc-acp vdi j p-acp dt j, pns12 vbr vvn p-acp vhb; cc-acp pns12 vbr xx vvn p-acp vvb pn31,
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as we are the pureness of heart;
as we Are the pureness of heart;
c-acp pns12 vbr dt n1 pp-f n1;
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8517
we must love to have it, but we must not be in love with it when we have it.
we must love to have it, but we must not be in love with it when we have it.
pns12 vmb vvi pc-acp vhi pn31, cc-acp pns12 vmb xx vbi p-acp n1 p-acp pn31 c-crq pns12 vhb pn31.
(29) sermon (DIV1)
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8518
But since the holy Ghost hath chosen to express these abilities, in this word, Grace of lips, that intimates a duty of utterance, and declaration of those abilities which he hath.
But since the holy Ghost hath chosen to express these abilities, in this word, Grace of lips, that intimates a duty of utterance, and declaration of those abilities which he hath.
cc-acp c-acp dt j n1 vhz vvn pc-acp vvi d n2, p-acp d n1, n1 pp-f n2, cst vvz dt n1 pp-f n1, cc n1 pp-f d n2 r-crq pns31 vhz.
(29) sermon (DIV1)
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8519
Habere te agnoscere, & ex te nihil habere; Habere te agnoscere, & ex te nihil habere;
fw-la fw-la fw-la, cc fw-la fw-la fw-la fw-la;
(29) sermon (DIV1)
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8520
To let it appear in the use of them, that thou hast good parts, and to confess that thou hast nothing of thine own;
To let it appear in the use of them, that thou hast good parts, and to confess that thou hast nothing of thine own;
pc-acp vvi pn31 vvi p-acp dt n1 pp-f pno32, cst pns21 vh2 j n2, cc pc-acp vvi cst pns21 vh2 pix pp-f png21 d;
(29) sermon (DIV1)
412
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8521
Hoc est nec ingratum esse, nec superbum; therein thou art neither unthankful to God, nor proud of thy self.Hoc est nec Ungrateful esse, nec superbum; therein thou art neither unthankful to God, nor proud of thy self.
fw-la fw-la fw-la fw-la fw-la, fw-la fw-la; av pns21 vb2r dx j p-acp np1, ccx j pp-f po21 n1.
(29) sermon (DIV1)
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8522
As he that hath no other good parts, but money; and locks up that, or employs it so,
As he that hath no other good parts, but money; and locks up that, or employs it so,
p-acp pns31 cst vhz dx j-jn j n2, cc-acp n1; cc vvz a-acp d, cc vvz pn31 av,
(29) sermon (DIV1)
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8523
as that his money feeds upon the Commonwealth, and does not feed it, (that it lies gnawing and sucking blood, by Usury, and does not make blood, by stirring and walking in Merchandize, ) is an unprofitable member in State;
as that his money feeds upon the Commonwealth, and does not feed it, (that it lies gnawing and sucking blood, by Usury, and does not make blood, by stirring and walking in Merchandise,) is an unprofitable member in State;
c-acp cst po31 n1 vvz p-acp dt n1, cc vdz xx vvi pn31, (cst pn31 vvz vvg cc j-vvg n1, p-acp n1, cc vdz xx vvi n1, p-acp vvg cc vvg p-acp n1,) vbz dt j n1 p-acp n1;
(29) sermon (DIV1)
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8524
so he that hath good parts, and smothers them, in a retired and useless life, is inexcusable in the same measure.
so he that hath good parts, and smothers them, in a retired and useless life, is inexcusable in the same measure.
av pns31 cst vhz j n2, cc vvz pno32, p-acp dt j-vvn cc j n1, vbz j p-acp dt d n1.
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8525
When therefore men retire themselves into Cloysters and Monasteries, when they will not be content with St. Pauls diminution, to be changed from Saul, to Paulus, (which is little ) but will go lower then that little, by being called minorites, less then little, and lower then that, minims, least of all;
When Therefore men retire themselves into Cloisters and Monasteries, when they will not be content with Saint Paul's diminution, to be changed from Saul, to Paulus, (which is little) but will go lower then that little, by being called minorites, less then little, and lower then that, minims, least of all;
c-crq av n2 vvb px32 p-acp n2 cc n2, c-crq pns32 vmb xx vbi j p-acp n1 npg1 n1, pc-acp vbi vvn p-acp np1, p-acp np1, (r-crq vbz j) cc-acp vmb vvi jc cs d j, p-acp vbg vvn n2, dc cs j, cc jc cs d, n2, ds pp-f d;
(29) sermon (DIV1)
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8526
and yet finde an order less then that, as they have done, nullani, nothing at all, Exore suo, out of their own mouths they shall be judged;
and yet find an order less then that, as they have done, Nullani, nothing At all, Exore Sue, out of their own mouths they shall be judged;
cc av vvb dt n1 av-dc cs d, c-acp pns32 vhb vdn, fw-la, pix p-acp d, fw-la fw-la, av pp-f po32 d n2 pns32 vmb vbi vvn;
(29) sermon (DIV1)
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8527
and that which they have made themselves here, God shal make them in the world to come, nullanos, nothing at all.
and that which they have made themselves Here, God shall make them in the world to come, nullanos, nothing At all.
cc cst r-crq pns32 vhb vvn px32 av, np1 vmb vvi pno32 p-acp dt n1 pc-acp vvi, fw-la, pix p-acp av-d.
(29) sermon (DIV1)
412
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8528
Paulum sepultae distatinertiae celata virtus, It is all one as if he had no grace of lips,Paulum sepultae distatinertiae Celata virtus, It is all one as if he had no grace of lips,
fw-la fw-la fw-la fw-la fw-la, pn31 vbz d pi c-acp cs pns31 vhd dx n1 pp-f n2,
(29) sermon (DIV1)
412
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8529
if he never have the grace to open his lips;
if he never have the grace to open his lips;
cs pns31 av-x vhi dt n1 pc-acp vvi po31 n2;
(29) sermon (DIV1)
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8530
to bury himself alive, is as much wrong to the State, as if he kill himself.
to bury himself alive, is as much wrong to the State, as if he kill himself.
pc-acp vvi px31 j, vbz p-acp d n-jn p-acp dt n1, c-acp cs pns31 vvb px31.
(29) sermon (DIV1)
412
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8531
Every man hath a Politick life, as well as a natural life; and he may no more take himself away from the world,
Every man hath a Politic life, as well as a natural life; and he may no more take himself away from the world,
np1 n1 vhz dt j n1, c-acp av c-acp dt j n1; cc pns31 vmb av-dx av-dc vvi px31 av p-acp dt n1,
(29) sermon (DIV1)
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8532
then he may make himself away out of the world.
then he may make himself away out of the world.
cs pns31 vmb vvi px31 av av pp-f dt n1.
(29) sermon (DIV1)
412
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8533
For he that dies so, by withdrawing himself from his calling, from the labours of mutual society in this life, that man kills himself, and God calls him not.
For he that die so, by withdrawing himself from his calling, from the labours of mutual society in this life, that man kills himself, and God calls him not.
p-acp pns31 cst vvz av, p-acp vvg px31 p-acp po31 n-vvg, p-acp dt n2 pp-f j n1 p-acp d n1, cst n1 vvz px31, cc np1 vvz pno31 xx.
(29) sermon (DIV1)
412
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8534
Morte morietur, He shall die a double death; an Allegorical death here, in his retiring, from his own hand;Morte morietur, He shall die a double death; an Allegorical death Here, in his retiring, from his own hand;
fw-la fw-la, pns31 vmb vvi dt j-jn n1; dt j n1 av, p-acp po31 n-vvg, p-acp po31 d n1;
(29) sermon (DIV1)
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8535
and a real death from the hand of God hereafter.
and a real death from the hand of God hereafter.
cc dt j n1 p-acp dt n1 pp-f np1 av.
(29) sermon (DIV1)
412
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8536
In this case, that Vae soli, Wo be unto him that is alone, hath the heaviest weight with it;
In this case, that Vae soli, Woe be unto him that is alone, hath the Heaviest weight with it;
p-acp d n1, cst fw-la fw-la, n1 vbb p-acp pno31 cst vbz j, vhz dt js n1 p-acp pn31;
(29) sermon (DIV1)
412
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8537
when a man lives so alone, as that he respects no body but himself, his own ease, and his own ends.
when a man lives so alone, as that he respects no body but himself, his own ease, and his own ends.
c-crq dt n1 vvz av av-j, p-acp cst pns31 vvz dx n1 p-acp px31, po31 d n1, cc po31 d n2.
(29) sermon (DIV1)
412
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8538
For, to sum up all concerning this part, the Subject, as our principal duty is, Pureness of heart towards God, and to love that intirely, earnestly;
For, to sum up all Concerning this part, the Subject, as our principal duty is, Pureness of heart towards God, and to love that entirely, earnestly;
p-acp, pc-acp vvi a-acp d vvg d n1, dt j-jn, c-acp po12 j-jn n1 vbz, n1 pp-f n1 p-acp np1, cc p-acp vvb cst av-j, av-j;
(29) sermon (DIV1)
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8539
so the next is the Grace of lips, Ability to serve the Publick;
so the next is the Grace of lips, Ability to serve the Public;
av dt ord vbz dt n1 pp-f n2, n1 pc-acp vvi dt j;
(29) sermon (DIV1)
412
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8540
which though we be bound not to love it with a pride, we are bound not to smother with a retiring. And then for these endowments (for being Religious, and serviceable to the State).
which though we be bound not to love it with a pride, we Are bound not to smother with a retiring. And then for these endowments (for being Religious, and serviceable to the State).
r-crq cs pns12 vbb vvn xx p-acp vvb pn31 p-acp dt n1, pns12 vbr vvn xx p-acp vvb p-acp dt vvg. cc av p-acp d n2 (c-acp vbg j, cc j p-acp dt n1).
(29) sermon (DIV1)
412
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8541
The King shall be our friend. The King shall be our friend.
dt n1 vmb vbi po12 n1.
(29) sermon (DIV1)
412
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8542
Which is our second general part, to which, in our order proposed, we are now come.
Which is our second general part, to which, in our order proposed, we Are now come.
r-crq vbz po12 ord n1 n1, p-acp r-crq, p-acp po12 n1 vvn, pns12 vbr av vvn.
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8543
As it is frequent and ordinary in the Scriptures, when the Holy Ghost would express a superlative, the highest degree of any thing, to express it, by adding the name of God to it (as when Saul and his company were in such a dead sleep,
As it is frequent and ordinary in the Scriptures, when the Holy Ghost would express a superlative, the highest degree of any thing, to express it, by adding the name of God to it (as when Saul and his company were in such a dead sleep,
p-acp pn31 vbz j cc j p-acp dt n2, c-crq dt j n1 vmd vvi dt j, dt js n1 pp-f d n1, pc-acp vvi pn31, p-acp vvg dt n1 pp-f np1 p-acp pn31 (c-acp q-crq np1 cc po31 n1 vbdr p-acp d dt j n1,
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as that David could take his Spear, and pot of water from under his head;
as that David could take his Spear, and pot of water from under his head;
c-acp d np1 vmd vvi po31 n1, cc n1 pp-f n1 p-acp p-acp po31 n1;
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It is called Tardemath Jehovah, sopor Domini, The sleep of the Lord, The greatest sleep that could possess a man;
It is called Tardemath Jehovah, sopor Domini, The sleep of the Lord, The greatest sleep that could possess a man;
pn31 vbz vvn np1 np1, fw-la fw-la, dt n1 pp-f dt n1, dt js n1 cst vmd vvi dt n1;
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and so in many other places, fortitudo Domini, and timor Domini, signifie the greatest strength,
and so in many other places, fortitudo Domini, and timor Domini, signify the greatest strength,
cc av p-acp d j-jn n2, fw-la fw-la, cc fw-la fw-la, vvb dt js n1,
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and the greatest fear that could fall upon a man) so also doth the Holy Ghost often descend from God, to Gods Lieutenant;
and the greatest Fear that could fallen upon a man) so also does the Holy Ghost often descend from God, to God's Lieutenant;
cc dt js n1 cst vmd vvi p-acp dt n1) av av vdz dt j n1 av vvi p-acp np1, p-acp ng1 n1;
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and as to express superlatives, he does sometimes use the name of God; so doth he also sometimes use the name of King. For, Reges sunt summi Regis defluxus (says that Author, who is so antient, that no man can tell when he was, Trismegistus ) God is the Sun, and Kings are Beams, and emanations,
and as to express superlatives, he does sometime use the name of God; so does he also sometime use the name of King. For, Reges sunt summi Regis defluxus (Says that Author, who is so ancient, that no man can tell when he was, Trismegistus) God is the Sun, and Kings Are Beams, and emanations,
cc c-acp pc-acp vvi n2, pns31 vdz av vvi dt n1 pp-f np1; av vdz pns31 av av vvi dt n1 pp-f n1. p-acp, np1 fw-la fw-la fw-la fw-la (vvz d n1, r-crq vbz av j, cst dx n1 vmb vvi c-crq pns31 vbds, np1) np1 vbz dt n1, cc n2 vbr n2, cc n2,
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and influences that flow from him.
and influences that flow from him.
cc n2 cst vvb p-acp pno31.
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Such is the manner of the Holy Ghost expressing himself in Esai. Tyrus shall be forgotten seventy years, according to the years of one King;
Such is the manner of the Holy Ghost expressing himself in Isaiah. Tyre shall be forgotten seventy Years, according to the Years of one King;
d vbz dt n1 pp-f dt j n1 vvg px31 p-acp np1. np1 vmb vbi vvn crd n2, vvg p-acp dt n2 pp-f crd n1;
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that is, during the time of any one mans life, how happy and fortunate soever.
that is, during the time of any one men life, how happy and fortunate soever.
cst vbz, p-acp dt n1 pp-f d crd ng1 n1, c-crq j cc j av.
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And so also the miserable and wretched estate of the wicked, is likewise expressed, His hope shall be rooted out of his dwelling,
And so also the miserable and wretched estate of the wicked, is likewise expressed, His hope shall be rooted out of his Dwelling,
cc av av dt j cc j n1 pp-f dt j, vbz av vvn, po31 n1 vmb vbi vvn av pp-f po31 n-vvg,
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and shall drive him to the King of fears; and shall drive him to the King of fears;
cc vmb vvi pno31 p-acp dt n1 pp-f n2;
(29) sermon (DIV1)
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that is, to the greatest despair; ad Regem interituum (says the Vulgar ) to the greatest destruction that can be conceived.
that is, to the greatest despair; ad Regem interituum (Says the vulgar) to the greatest destruction that can be conceived.
cst vbz, p-acp dt js vvb; fw-la fw-la fw-la (vvz dt j) p-acp dt js n1 cst vmb vbi vvn.
(29) sermon (DIV1)
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So that in this first sence, Amicitia Regis, the Kings friendship that is promised here, (The King shall be his friend) is a superlative friendship, a spreading, a delating, an universal friendship.
So that in this First sense, Amicitia Regis, the Kings friendship that is promised Here, (The King shall be his friend) is a superlative friendship, a spreading, a delating, an universal friendship.
av cst p-acp d ord n1, np1 np1, dt ng1 n1 cst vbz vvn av, (dt n1 vmb vbi po31 n1) vbz dt j n1, dt j-vvg, dt vvg, dt j n1.
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He that is thus qualified, all the world shall love him.
He that is thus qualified, all the world shall love him.
pns31 cst vbz av vvn, d dt n1 vmb vvi pno31.
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So also by the name of King, both in the Scriptures, and in Josephus, and in many more prophane and secular Authors, are often designed such persons as were not truly of the rank and quality of Kings; So also by the name of King, both in the Scriptures, and in Josephus, and in many more profane and secular Authors, Are often designed such Persons as were not truly of the rank and quality of Kings;
av av p-acp dt n1 pp-f n1, d p-acp dt n2, cc p-acp np1, cc p-acp d dc j cc j n2, vbr av vvn d n2 c-acp vbdr xx av-j pp-f dt n1 cc n1 pp-f n2;
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but persons that lived in plentiful and abundant fortunes, and had all the temporal happinesses of this life, were called Kings.
but Persons that lived in plentiful and abundant fortune's, and had all the temporal Happinesses of this life, were called Kings.
cc-acp n2 cst vvd p-acp j cc j n2, cc vhd d dt j n2 pp-f d n1, vbdr vvn n2.
(29) sermon (DIV1)
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And in this sence, the Kings friendship that is promised here, (The King shall be his friend) is utilis amicitia, all such frinds as may do him good.
And in this sense, the Kings friendship that is promised Here, (The King shall be his friend) is utilis Amicitia, all such Friends as may do him good.
cc p-acp d n1, dt ng1 n1 cst vbz vvn av, (dt n1 vmb vbi po31 n1) vbz fw-la fw-la, d d n2 c-acp vmb vdi pno31 j.
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God promises, that to men thus endow'd and qualified belongs the love and assistance that men of plentiful fortunes can give;
God promises, that to men thus endowed and qualified belongs the love and assistance that men of plentiful fortune's can give;
np1 vvz, cst p-acp n2 av vvn cc vvn vvz dt n1 cc n1 cst n2 pp-f j n2 vmb vvi;
(29) sermon (DIV1)
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great Persons, great in Estate, great in Power and Authority, shall confer their favours upon such men,
great Persons, great in Estate, great in Power and authority, shall confer their favours upon such men,
j n2, j p-acp n1, j p-acp n1 cc n1, vmb vvi po32 n2 p-acp d n2,
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and not upon such as only serve to swell a train, always for ostentation, sometimes for sedition; much less shall they confer their favours upon sycophants and buffoons; least of all upon the servants of their vices and voluptuousness;
and not upon such as only serve to swell a train, always for ostentation, sometime for sedition; much less shall they confer their favours upon Sycophants and buffoons; lest of all upon the Servants of their vices and voluptuousness;
cc xx p-acp d c-acp av-j vvi pc-acp vvi dt n1, av p-acp n1, av p-acp n1; av-d av-dc vmb pns32 vvi po32 n2 p-acp n2 cc n2; cs pp-f d p-acp dt n2 pp-f po32 n2 cc n1;
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but they whom God hath made Kings in that sence, (Masters of abundant fortunes) shall do good to them only who have this pureness of heart, and grace of lips.
but they whom God hath made Kings in that sense, (Masters of abundant fortune's) shall do good to them only who have this pureness of heart, and grace of lips.
cc-acp pns32 r-crq np1 vhz vvn n2 p-acp d n1, (n2 pp-f j n2) vmb vdi j p-acp pno32 av-j r-crq vhb d n1 pp-f n1, cc n1 pp-f n2.
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But if these words be not only intended of the King literally, That he shall do good to men thus endowed and qualified, But if these words be not only intended of the King literally, That he shall do good to men thus endowed and qualified,
cc-acp cs d n2 vbb xx av-j vvn pp-f dt n1 av-j, cst pns31 vmb vdi j p-acp n2 av vvn cc vvn,
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but extended to all men in their proportion, that all that are able should do good to such persons;
but extended to all men in their proportion, that all that Are able should do good to such Persons;
cc-acp vvn p-acp d n2 p-acp po32 n1, cst d cst vbr j vmd vdi j p-acp d n2;
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yet this Text is principally intended of the King himself, and therefore is so expressed singularly and emphatically, The King shall be his friend.
yet this Text is principally intended of the King himself, and Therefore is so expressed singularly and emphatically, The King shall be his friend.
av d n1 vbz av-j vvn pp-f dt n1 px31, cc av vbz av vvn av-j cc av-j, dt n1 vmb vbi po31 n1.
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As God hath appointed it for a particular dignity to his Spouse, the Church, That Kings shall be their foster-fathers, and Queens their nurses; so God hath designed it for a particular happiness of religious and capable men, that they may stand before the King,
As God hath appointed it for a particular dignity to his Spouse, the Church, That Kings shall be their foster-fathers, and Queen's their Nurse's; so God hath designed it for a particular happiness of religious and capable men, that they may stand before the King,
p-acp np1 vhz vvn pn31 p-acp dt j n1 p-acp po31 n1, dt n1, cst n2 vmb vbi po32 n2, cc n2 po32 n2; av np1 vhz vvn pn31 p-acp dt j n1 pp-f j cc j n2, cst pns32 vmb vvi p-acp dt n1,
(29) sermon (DIV1)
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and hear his wisdom, as the Queen of Sheba observed of the servants of Solomon, and pronounced them happy for that.
and hear his Wisdom, as the Queen of Sheba observed of the Servants of Solomon, and pronounced them happy for that.
cc vvi po31 n1, c-acp dt n1 pp-f np1 vvn pp-f dt n2 pp-f np1, cc vvd pno32 j p-acp d.
(29) sermon (DIV1)
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This then is a happiness belonging to this pureness, and this grace, that the King shall not only nor absolutely rely upon the information of others,
This then is a happiness belonging to this pureness, and this grace, that the King shall not only nor absolutely rely upon the information of Others,
np1 av vbz dt n1 vvg p-acp d n1, cc d n1, cst dt n1 vmb xx j ccx av-j vvi p-acp dt n1 pp-f n2-jn,
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and take such a measure, and such a character of men, as the good or bad affections of others will present unto him;
and take such a measure, and such a character of men, as the good or bad affections of Others will present unto him;
cc vvb d dt n1, cc d dt n1 pp-f n2, c-acp dt j cc j n2 pp-f n2-jn vmb vvi p-acp pno31;
(29) sermon (DIV1)
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but he shall take an immediate knowledge of them himself; he shall observe their love to this pureness of heart, and their grace of lips, and so become their friend.
but he shall take an immediate knowledge of them himself; he shall observe their love to this pureness of heart, and their grace of lips, and so become their friend.
cc-acp pns31 vmb vvi dt j n1 pp-f pno32 px31; pns31 vmb vvi po32 n1 p-acp d n1 pp-f n1, cc po32 n1 pp-f n2, cc av vvi po32 n1.
(29) sermon (DIV1)
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Unto which of the Angels said God at any time, Thou art my son, says the Apostle? Indeed to none of them;
Unto which of the Angels said God At any time, Thou art my son, Says the Apostle? Indeed to none of them;
p-acp r-crq pp-f dt n2 vvd np1 p-acp d n1, pns21 vb2r po11 n1, vvz dt n1? np1 p-acp pix pp-f pno32;
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it was a name peculiar to Christ. Unto what man did God ever say, Thou art my friend? only to one, to Abraham; (Israel, and Jacob, and the seed of Abraham my friend) Jehosaphat before this had taken knowledge of this friendship between God and Abraham, (Didst thou not give this Land to the seed of Abraham thy friend for ever?) And so doth St. James also record this friendship after, (Abraham believed, and he was called the friend of God.) God never called any man friend, it was a name peculiar to christ. Unto what man did God ever say, Thou art my friend? only to one, to Abraham; (Israel, and Jacob, and the seed of Abraham my friend) Jehoshaphat before this had taken knowledge of this friendship between God and Abraham, (Didst thou not give this Land to the seed of Abraham thy friend for ever?) And so does Saint James also record this friendship After, (Abraham believed, and he was called the friend of God.) God never called any man friend,
pn31 vbds dt n1 j p-acp np1. p-acp r-crq n1 vdd np1 av vvi, pns21 vb2r po11 n1? av-j p-acp crd, pc-acp np1; (np1, cc np1, cc dt n1 pp-f np1 po11 n1) np1 p-acp d vhd vvn n1 pp-f d n1 p-acp np1 cc np1, (vdd2 pns21 xx vvi d n1 p-acp dt n1 pp-f np1 po21 n1 c-acp av?) cc av vdz n1 np1 av vvb d n1 a-acp, (np1 vvd, cc pns31 vbds vvn dt n1 pp-f np1.) np1 av-x vvd d n1 n1,
(29) sermon (DIV1)
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but him to whom he gave a change of name, and honorable additions. He called him Abraham, a name of dilatation, Patrem multitudinum, a Father of multitudes;
but him to whom he gave a change of name, and honourable additions. He called him Abraham, a name of dilatation, Patrem multitudinum, a Father of Multitudes;
cc-acp pno31 p-acp ro-crq pns31 vvd dt n1 pp-f n1, cc j n2. pns31 vvd pno31 np1, dt n1 pp-f n1, fw-la fw-la, dt n1 pp-f n2;
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he made him able to do good to others;
he made him able to do good to Others;
pns31 vvd pno31 j pc-acp vdi j p-acp n2-jn;
(29) sermon (DIV1)
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for he did not only say, Blessed shalt thou be, for that might be, blessed of others, or blessed amongst others;
for he did not only say, Blessed shalt thou be, for that might be, blessed of Others, or blessed among Others;
c-acp pns31 vdd xx av-j vvi, vvn vm2 pns21 vbi, p-acp cst vmd vbi, vvn pp-f n2-jn, cc vvn p-acp n2-jn;
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but it is not Eris Benedictus, but Eris Benedictio, Thou shalt be a Blessing, a Blessing to others. I will make thee a blessed instrument of conveying my Blessings to other men.
but it is not Eris Benedictus, but Eris Benediction, Thou shalt be a Blessing, a Blessing to Others. I will make thee a blessed Instrument of conveying my Blessings to other men.
p-acp pn31 vbz xx fw-la fw-la, p-acp np1 np1, pns21 vm2 vbi dt n1, dt n1 p-acp n2-jn. pns11 vmb vvi pno21 dt j-vvn n1 pp-f vvg po11 n2 p-acp j-jn n2.
(29) sermon (DIV1)
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That's Gods friendship, and the highest preferment that man is capable of in this life, to extend men beyond themselves,
That's God's friendship, and the highest preferment that man is capable of in this life, to extend men beyond themselves,
d|vbz ng1 n1, cc dt js n1 cst n1 vbz j pp-f p-acp d n1, pc-acp vvi n2 p-acp px32,
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and make them his Instruments to others.
and make them his Instruments to Others.
cc vvi pno32 po31 n2 p-acp n2-jn.
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Step we a step lower, from God to the King; for as Kings have no example but God,
Step we a step lower, from God to the King; for as Kings have no Exampl but God,
vvb pns12 dt n1 av-jc, p-acp np1 p-acp dt n1; p-acp c-acp n2 vhb dx n1 p-acp np1,
(29) sermon (DIV1)
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so according to that example they are reserv'd, and sparing in affording that name of friend to any.
so according to that Exampl they Are reserved, and sparing in affording that name of friend to any.
av vvg p-acp d n1 pns32 vbr vvn, cc vvg p-acp vvg d n1 pp-f n1 p-acp d.
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For, as moral men have noted, friendsship implies some degrees of equality, which cannot stand between King and Subject. But this is the encouragement to this loving of pureness,
For, as moral men have noted, friendsship Implies Some Degrees of equality, which cannot stand between King and Subject. But this is the encouragement to this loving of pureness,
p-acp, c-acp j n2 vhb vvn, n1 vvz d n2 pp-f n1, r-crq vmbx vvi p-acp n1 cc j-jn. p-acp d vbz dt n1 p-acp d j-vvg pp-f n1,
(29) sermon (DIV1)
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and this seeking the grace of lips;
and this seeking the grace of lips;
cc d vvg dt n1 pp-f n2;
(29) sermon (DIV1)
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that this is the true and the only way to that friendship of the King, which is intended in the word of this Text. The word is Nagnah; and Nagnah hath such a latitude in the Scriptures,
that this is the true and the only Way to that friendship of the King, which is intended in the word of this Text. The word is Nagnah; and Nagnah hath such a latitude in the Scriptures,
cst d vbz dt j cc dt j n1 p-acp d n1 pp-f dt n1, r-crq vbz vvn p-acp dt n1 pp-f d np1 dt n1 vbz np1; cc np1 vhz d dt n1 p-acp dt n2,
(29) sermon (DIV1)
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as may well give satisfaction to any Subject: For Nagnah signifies Amare, to love; and so the King shall love this man.
as may well give satisfaction to any Subject: For Nagnah signifies Amare, to love; and so the King shall love this man.
c-acp vmb av vvi n1 p-acp d n-jn: c-acp np1 vvz fw-la, p-acp vvb; cc av dt n1 vmb vvi d n1.
(29) sermon (DIV1)
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But we have known cases in which Kings have been fain to disguise and dissemble their love, out of a tenderness and lothness to grieve them whom they have lov'd before;
But we have known cases in which Kings have been fain to disguise and dissemble their love, out of a tenderness and loathness to grieve them whom they have loved before;
cc-acp pns12 vhb vvn n2 p-acp r-crq n2 vhb vbn j pc-acp vvi cc vvi po32 n1, av pp-f dt n1 cc n1 pc-acp vvi pno32 r-crq pns32 vhb vvn a-acp;
(29) sermon (DIV1)
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and so the King may love this man, and he never the better.
and so the King may love this man, and he never the better.
cc av dt n1 vmb vvi d n1, cc pns31 av-x dt jc.
(29) sermon (DIV1)
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8588
Therefore this word Nagnah, signifies sociare, to draw him nearer, to associate him to him, in Counsels,
Therefore this word Nagnah, signifies sociare, to draw him nearer, to associate him to him, in Counsels,
av d n1 np1, vvz j-jn, pc-acp vvi pno31 av-jc, pc-acp vvi pno31 p-acp pno31, p-acp n2,
(29) sermon (DIV1)
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and other ways, and always to afford him easie accesses unto him;
and other ways, and always to afford him easy Accesses unto him;
cc j-jn n2, cc av pc-acp vvi pno31 j n2 p-acp pno31;
(29) sermon (DIV1)
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but we have known cases too, in which Kings, though they have opened one Cabinet, their Affections, yet they have shut up another, their Judgements, and their last purposes,
but we have known cases too, in which Kings, though they have opened one Cabinet, their Affections, yet they have shut up Another, their Judgments, and their last Purposes,
cc-acp pns12 vhb vvn n2 av, p-acp r-crq n2, cs pns32 vhb vvn crd n1, po32 n2, av pns32 vhb vvn a-acp j-jn, po32 n2, cc po32 ord n2,
(29) sermon (DIV1)
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even from them whom they have drawn near them. For Kings naturally love to be at their liberty;
even from them whom they have drawn near them. For Kings naturally love to be At their liberty;
av p-acp pno32 r-crq pns32 vhb vvn av-j pno32. p-acp n2 av-j vvb pc-acp vbi p-acp po32 n1;
(29) sermon (DIV1)
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and it is not only a greatness, but an ease, to be able to disavow an instruction, upon the mis-understanding of the Minister and Instrument.
and it is not only a greatness, but an ease, to be able to disavow an instruction, upon the misunderstanding of the Minister and Instrument.
cc pn31 vbz xx av-j dt n1, cc-acp dt n1, pc-acp vbi j pc-acp vvi dt n1, p-acp dt n1 pp-f dt n1 cc n1.
(29) sermon (DIV1)
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Therefore against such intricacies and intanglings, this Dagnah signifies Docere, The King shall teach him, inform him directly, candidly, ingenuously, apertly, without any perplexities or reservations.
Therefore against such intricacies and entanglings, this Dagnah signifies Docere, The King shall teach him, inform him directly, candidly, ingenuously, apertly, without any perplexities or reservations.
av p-acp d n2 cc n2-vvg, d np1 vvz fw-la, dt n1 vmb vvi pno31, vvb pno31 av-j, av-j, av-j, av-jn, p-acp d n2 cc n2.
(29) sermon (DIV1)
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And who would not purifie his heart, and add grace to his lips, that he might taste this friendship of the King, to be loved by him;
And who would not purify his heart, and add grace to his lips, that he might taste this friendship of the King, to be loved by him;
cc q-crq vmd xx vvi po31 n1, cc vvi n1 p-acp po31 n2, cst pns31 vmd vvi d n1 pp-f dt n1, pc-acp vbi vvn p-acp pno31;
(29) sermon (DIV1)
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and feel the influences of his affection, to be drawn near him; and made partaker of his consultations;
and feel the influences of his affection, to be drawn near him; and made partaker of his Consultations;
cc vvb dt n2 pp-f po31 n1, pc-acp vbi vvn av-j pno31; cc vvd n1 pp-f po31 n2;
(29) sermon (DIV1)
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8596
to be taught by him, and carried all the way with clearness, and without danger of mistaking? And who would not imploy the thoughts of a pure heart,
to be taught by him, and carried all the Way with clearness, and without danger of mistaking? And who would not employ the thoughts of a pure heart,
pc-acp vbi vvn p-acp pno31, cc vvd d dt n1 p-acp n1, cc p-acp n1 pp-f vvg? cc q-crq vmd xx vvi dt n2 pp-f dt j n1,
(29) sermon (DIV1)
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8597
and the praises of graceful lips, in thanksgivings to Almighty God, who hath bless'd us with such times,
and the praises of graceful lips, in thanksgivings to Almighty God, who hath blessed us with such times,
cc dt n2 pp-f j n2, p-acp n2-vvg p-acp j-jn np1, r-crq vhz vvn pno12 p-acp d n2,
(29) sermon (DIV1)
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as that such Subjects have found such a King!
as that such Subject's have found such a King!
c-acp cst d n2-jn vhb vvn d dt n1!
(29) sermon (DIV1)
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Neither is this encouragement to this Pureness, and this Grace in our Text, only in the benignity of the King, (which yet were a just provocation, that the King would consider such men before others;
Neither is this encouragement to this Pureness, and this Grace in our Text, only in the benignity of the King, (which yet were a just provocation, that the King would Consider such men before Others;
d vbz d n1 p-acp d n1, cc d n1 p-acp po12 n1, av-j p-acp dt n1 pp-f dt n1, (r-crq av vbdr dt j n1, cst dt n1 vmd vvi d n2 c-acp n2-jn;
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for all Kings do not always so) but it is in his duty, it is in his office;
for all Kings do not always so) but it is in his duty, it is in his office;
p-acp d n2 vdb xx av av) cc-acp pn31 vbz p-acp po31 n1, pn31 vbz p-acp po31 n1;
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for, (as our Translators have expressed it) we see it is not said, The King will be;
for, (as our Translators have expressed it) we see it is not said, The King will be;
p-acp, (p-acp po12 n2 vhb vvn pn31) pns12 vvb pn31 vbz xx vvn, dt n1 vmb vbi;
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but, The King shall be his friend; it is not an arbitrary, but a necessary thing.
but, The King shall be his friend; it is not an arbitrary, but a necessary thing.
cc-acp, dt n1 vmb vbb po31 n1; pn31 vbz xx dt j-jn, cc-acp dt j n1.
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God, in whose hands the Kings heart is, and who only can give Law, and Precept to the King, hath said, The King shall be his friend.
God, in whose hands the Kings heart is, and who only can give Law, and Precept to the King, hath said, The King shall be his friend.
np1, p-acp rg-crq n2 dt ng1 n1 vbz, cc r-crq av-j vmb vvi n1, cc n1 p-acp dt n1, vhz vvn, dt n1 vmb vbi po31 n1.
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Neither hath God left the King at that largenesse, that he shall seem to be his friend,
Neither hath God left the King At that largeness, that he shall seem to be his friend,
av-d vhz np1 vvn dt n1 p-acp d n1, cst pns31 vmb vvi pc-acp vbi po31 n1,
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and do for him as though he were his friend, but yet not be so. Etiam simulare Philosophiam, Philosophia est;
and do for him as though he were his friend, but yet not be so. Etiam simulare Philosophy, Philosophia est;
cc vdb p-acp pno31 c-acp cs pns31 vbdr po31 n1, cc-acp av xx vbi av. fw-la fw-la np1, fw-la fw-la;
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It is a degree of wisdom to seem wise.
It is a degree of Wisdom to seem wise.
pn31 vbz dt n1 pp-f n1 pc-acp vvi j.
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To be able to hold the world in opinion that one is great with the King, is a degree of greatness. To be able to hold the world in opinion that one is great with the King, is a degree of greatness.
pc-acp vbi j pc-acp vvi dt n1 p-acp n1 cst pi vbz j p-acp dt n1, vbz dt n1 pp-f n1.
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And we have some Tales, and Apophthegms to that purpose;
And we have Some Tales, and Apophthegms to that purpose;
cc pns12 vhb d n2, cc n2 p-acp d n1;
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when men have been suiters to the King for that favour, that they might bid him but good morrow in his ear, thereby to put impressions in the beholders, that they had a familiar interest in him.
when men have been Suitors to the King for that favour, that they might bid him but good morrow in his ear, thereby to put impressions in the beholders, that they had a familiar Interest in him.
c-crq n2 vhb vbn n2 p-acp dt n1 p-acp d n1, cst pns32 vmd vvi pno31 p-acp j n1 p-acp po31 n1, av pc-acp vvi n2 p-acp dt n2, cst pns32 vhd dt j-jn n1 p-acp pno31.
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But when the grounds of this Royal friendship are true and solid, Purenss of heart, and Grace of lips, the friendship must be so too.
But when the grounds of this Royal friendship Are true and solid, Purenss of heart, and Grace of lips, the friendship must be so too.
p-acp c-crq dt n2 pp-f d j n1 vbr j cc j, n2-jn pp-f n1, cc n1 pp-f n2, dt n1 vmb vbi av av.
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And then the ground being good, as it is not said, the King shall seem to be, but he shall be;
And then the ground being good, as it is not said, the King shall seem to be, but he shall be;
cc av dt n1 vbg j, c-acp pn31 vbz xx vvn, dt n1 vmb vvi pc-acp vbi, cc-acp pns31 vmb vbi;
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so it is not said, the king shall have been, but he shall be; he shall be so still, he shall continue this friendship;
so it is not said, the King shall have been, but he shall be; he shall be so still, he shall continue this friendship;
av pn31 vbz xx vvn, dt n1 vmb vhi vbn, cc-acp pns31 vmb vbi; pns31 vmb vbi av av, pns31 vmb vvi d n1;
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but yet, but so long as this Pureness and this Grace continues, which produced this friendship in him.
but yet, but so long as this Pureness and this Grace continues, which produced this friendship in him.
cc-acp av, cc-acp av av-j c-acp d n1 cc d n1 vvz, r-crq vvd d n1 p-acp pno31.
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For all this great frame, the friendship of the King, turns upon this little hinge, this particle, this monosyllable, His; The King shall be His, His friend. For all this great frame, the friendship of the King, turns upon this little hinge, this particle, this monosyllable, His; The King shall be His, His friend.
p-acp d d j n1, dt n1 pp-f dt n1, vvz p-acp d j n1, d n1, d n1, po31; dt n1 vmb vbi png31, po31 n1.
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And to whom hath that His relation? To him, and him only that hath both Pureness of heart, and Grace of lips. Neither truth in Religion,
And to whom hath that His Relation? To him, and him only that hath both Pureness of heart, and Grace of lips. Neither truth in Religion,
cc p-acp ro-crq vhz d po31 n1? p-acp pno31, cc pno31 av-j cst vhz d n1 pp-f n1, cc n1 pp-f n2. av-dx n1 p-acp n1,
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nor abilities to serve the Publique, must be wanting in him to whom the King shall be a friend.
nor abilities to serve the Public, must be wanting in him to whom the King shall be a friend.
ccx n2 pc-acp vvi dt j, vmb vbi vvg p-acp pno31 p-acp ro-crq dt n1 vmb vbi dt n1.
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For for the first, sincerity in Religion, St. Ambrose expressed that, (and the other too) elegantly;
For for the First, sincerity in Religion, Saint Ambrose expressed that, (and the other too) elegantly;
p-acp p-acp dt ord, n1 p-acp n1, n1 np1 vvn cst, (cc dt n-jn av) av-j;
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An idoneum putabo qui mihi det consilium, qui non dat sibi? Can I think him fit to give me counsel, that mis-counsels himself in the highest business, Religion? Mihi eum vacare credam, qui sibi non vacat? Shall I think that he will study me, that neglects himself? His best self? the soul it self? And then for his doing good to the Publick, Officium ab Efficiendo, & Efficium dicendum, says he. an idoneum putabo qui mihi debt consilium, qui non that sibi? Can I think him fit to give me counsel, that mis-counsels himself in the highest business, Religion? Mihi Eum vacare Creed, qui sibi non vacat? Shall I think that he will study me, that neglects himself? His best self? the soul it self? And then for his doing good to the Public, Officium ab Efficiendo, & Efficium Dicendum, Says he.
dt fw-la fw-la fw-la fw-la n1 fw-la, fw-fr fw-fr cst fw-la? vmb pns11 vvi pno31 j pc-acp vvi pno11 n1, cst n2 px31 p-acp dt js n1, n1? fw-la fw-la fw-la fw-la, fw-la fw-la fw-fr fw-la? vmb pns11 vvi cst pns31 vmb vvi pno11, cst vvz px31? po31 js n1? dt n1 pn31 n1? cc av p-acp po31 vdg j p-acp dt j, fw-la fw-la fw-la, cc fw-la fw-la, vvz pns31.
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He only is fit for an Office, that knows how to execute it;
He only is fit for an Office, that knows how to execute it;
pns31 av-j vbz j p-acp dt n1, cst vvz c-crq pc-acp vvi pn31;
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he must have pureness of heart for his end; for he that proposes not that end, will make an ill end.
he must have pureness of heart for his end; for he that proposes not that end, will make an ill end.
pns31 vmb vhi n1 pp-f n1 p-acp po31 vvi; c-acp pns31 cst vvz xx d n1, vmb vvi dt j-jn n1.
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And he must have this Grace of lips, which implies that civil-wiswisdom, which, (as the Philosopher notes) versatur circa media perveniendi; He must know wherein he may be useful and beneficial to others, thankful to God, profitable to others; that's his circumference;
And he must have this Grace of lips, which Implies that civil-wiswisdom, which, (as the Philosopher notes) versatur circa media perveniendi; He must know wherein he may be useful and beneficial to Others, thankful to God, profitable to Others; that's his circumference;
cc pns31 vmb vhi d n1 pp-f n2, r-crq vvz d j, r-crq, (c-acp dt n1 n2) fw-la fw-la fw-la fw-la; pns31 vmb vvi c-crq pns31 vmb vbi j cc j p-acp n2-jn, j p-acp np1, j p-acp n2-jn; d po31 n1;
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and then his centre here, is the love of the King.
and then his centre Here, is the love of the King.
cc cs po31 n1 av, vbz dt n1 pp-f dt n1.
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For these destroy not one another, Religion and Prudence. As that love which Christ bare to St. John, who lay in his bosome, (towards whom Christ had certainly other humane and affectionate respects,
For these destroy not one Another, Religion and Prudence. As that love which christ bore to Saint John, who lay in his bosom, (towards whom christ had Certainly other humane and affectionate respects,
p-acp d vvb xx pi j-jn, n1 cc n1. p-acp d n1 r-crq np1 vvd p-acp n1 np1, r-crq vvd p-acp po31 n1, (p-acp ro-crq np1 vhd av-j j-jn j cc j n2,
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then he had to the rest) made him not the less fit to be an Apostle, and an Evangelist; nor the great Office of Apostleship made him not unfit for that love that Christ bare him;
then he had to the rest) made him not the less fit to be an Apostle, and an Evangelist; nor the great Office of Apostleship made him not unfit for that love that christ bore him;
cs pns31 vhd p-acp dt n1) vvd pno31 xx dt av-dc j pc-acp vbi dt n1, cc dt np1; ccx dt j n1 pp-f n1 vvd pno31 xx j p-acp d n1 cst np1 vvd pno31;
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so both these endowments, Pureness of heart, and Grace of lips, are not only compatible, but necessary to him to whom the King shall be a friend.
so both these endowments, Pureness of heart, and Grace of lips, Are not only compatible, but necessary to him to whom the King shall be a friend.
av d d n2, n1 pp-f n1, cc n1 pp-f n2, vbr xx av-j j, cc-acp j p-acp pno31 p-acp ro-crq dt n1 vmb vbi dt n1.
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And both these doth God require, (if we consider the force of the Original words) when he says, Bring ye men of wisdom,
And both these does God require, (if we Consider the force of the Original words) when he Says, Bring you men of Wisdom,
cc d d vdz np1 vvi, (cs pns12 vvb dt n1 pp-f dt j-jn n2) c-crq pns31 vvz, vvb pn22 n2 pp-f n1,
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and known among the Tribes, and I will make them Rulers over you. and known among the Tribes, and I will make them Rulers over you.
cc vvn p-acp dt n2, cc pns11 vmb vvi pno32 n2 p-acp pn22.
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For, that addition, (known among the Tribes) excludes reserv'd men, proud and inaccessible men;
For, that addition, (known among the Tribes) excludes reserved men, proud and inaccessible men;
p-acp, cst n1, (vvn p-acp dt n2) vvz vvn n2, j cc j n2;
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though God do not intend there popular men, yet he does intend men acceptable to the people.
though God do not intend there popular men, yet he does intend men acceptable to the people.
cs np1 vdb xx vvi a-acp j n2, av pns31 vdz vvi n2 j p-acp dt n1.
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And when David comes to a lustration, to a sifting of his Family, as he says, He that walketh in a perfect way, he shall serve me; expressing in that, this Pureness;
And when David comes to a lustration, to a sifting of his Family, as he Says, He that walks in a perfect Way, he shall serve me; expressing in that, this Pureness;
cc c-crq np1 vvz p-acp dt n1, p-acp dt vvg pp-f po31 n1, c-acp pns31 vvz, pns31 cst vvz p-acp dt j n1, pns31 vmb vvi pno11; vvg p-acp d, d n1;
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so intending to speak of this Grace of lips, which is an ability to be useful to others,
so intending to speak of this Grace of lips, which is an ability to be useful to Others,
av vvg pc-acp vvi pp-f d n1 pp-f n2, r-crq vbz dt n1 pc-acp vbi j p-acp n2-jn,
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for which nothing makes a man more unfit then Pride, and harshness, and hardness of access, he scarce knows how to express himself and his indignation against such a man;
for which nothing makes a man more unfit then Pride, and harshness, and hardness of access, he scarce knows how to express himself and his Indignation against such a man;
p-acp r-crq pix vvz dt n1 av-dc j cs n1, cc n1, cc n1 pp-f n1, pns31 av-j vvz c-crq pc-acp vvi px31 cc po31 n1 p-acp d dt n1;
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Him (says he) that hath a proud look, and a high heart, I cannot; and there he ends abruptly;Him (Says he) that hath a proud look, and a high heart, I cannot; and there he ends abruptly;
pno31 (vvz pns31) d vhz dt j n1, cc dt j n1, pns11 vmbx; cc a-acp pns31 vvz av-j;
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He does not say, I cannot work upon him, I cannot mend him, I cannot pardon him, I cannot suffer him;
He does not say, I cannot work upon him, I cannot mend him, I cannot pardon him, I cannot suffer him;
pns31 vdz xx vvi, pns11 vmbx vvi p-acp pno31, pns11 vmbx vvi pno31, pns11 vmbx vvi pno31, pns11 vmbx vvi pno31;
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but only, I cannot, and no more;
but only, I cannot, and no more;
cc-acp av-j, pns11 vmbx, cc dx av-dc;
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I cannot tell what to do with him, I cannot tell what to say of him;
I cannot tell what to do with him, I cannot tell what to say of him;
pns11 vmbx vvi r-crq pc-acp vdi p-acp pno31, pns11 vmbx vvi r-crq pc-acp vvi pp-f pno31;
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and therefore I give him over: Him that hath a proud look, and a high heart, I cannot.
and Therefore I give him over: Him that hath a proud look, and a high heart, I cannot.
cc av pns11 vvb pno31 a-acp: pno31 cst vhz dt j n1, cc dt j n1, pns11 vmbx.
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Whatsoever his grace of lips be, how good soever his parts, he doth not only want the principal part, Pureness of heart, but he cannot be a fit instrument of that most blessed union between Prince and Subject,
Whatsoever his grace of lips be, how good soever his parts, he does not only want the principal part, Pureness of heart, but he cannot be a fit Instrument of that most blessed Union between Prince and Subject,
r-crq po31 n1 pp-f n2 vbb, c-crq j av po31 n2, pns31 vdz xx av-j vvi dt j-jn n1, n1 pp-f n1, p-acp pns31 vmbx vbi dt j n1 pp-f d av-ds j-vvn n1 p-acp n1 cc j-jn,
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if his proud look, and harsh behavior make him unacceptable to honest men. It was (says the Orator to the Emperor Theodosius) Execratio postrema, an Execration,
if his proud look, and harsh behaviour make him unacceptable to honest men. It was (Says the Orator to the Emperor Theodosius) Execratio Postrema, an Execration,
cs po31 j n1, cc j n1 vvi pno31 j p-acp j n2. pn31 vbds (vvz dt n1 p-acp dt n1 np1) fw-la n1, dt n1,
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and an expressing of their indignation, beyond which they could not go, when speaking of Tarquin, Libidine praecipitem, Avaritia caecum, furore vaecordem, crudelitate immanem, vocarunt superbum, They thought it enough to call a man that was licentious,
and an expressing of their Indignation, beyond which they could not go, when speaking of Tarquin, Libidine praecipitem, Avaritia caecum, furore vaecordem, crudelitate immanem, vocarunt superbum, They Thought it enough to call a man that was licentious,
cc dt vvg pp-f po32 n1, p-acp r-crq pns32 vmd xx vvi, c-crq vvg pp-f np1, fw-la fw-la, fw-la fw-la, fw-la fw-la, fw-la fw-la, fw-la fw-la, pns32 vvd pn31 av-d pc-acp vvi dt n1 cst vbds j,
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and covetous, and furious, and bloody, proud; Et putaverunt sufficere convitium, they thought themselves sufficiently revenged upon him for all their grievances,
and covetous, and furious, and bloody, proud; Et putaverunt sufficere convitium, they Thought themselves sufficiently revenged upon him for all their grievances,
cc j, cc j, cc j, j; fw-la fw-la fw-la fw-la, pns32 vvd px32 av-j vvn p-acp pno31 p-acp d po32 n2,
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and that they had said as much as any Orator in an Invective, any Poet in a Satyr, could say,
and that they had said as much as any Orator in an Invective, any Poet in a Satyr, could say,
cc cst pns32 vhd vvn p-acp d c-acp d n1 p-acp dt n1, d n1 p-acp dt n1, vmd vvi,
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when they had imprinted that name upon his memory, Tarquin the Proud.
when they had imprinted that name upon his memory, Tarquin the Proud.
c-crq pns32 vhd vvn d n1 p-acp po31 n1, np1 dt j.
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8644
To those therefore that have insinuated themselves into the friendship of the King, without these two endowments:
To those Therefore that have insinuated themselves into the friendship of the King, without these two endowments:
p-acp d av cst vhb vvd px32 p-acp dt n1 pp-f dt n1, p-acp d crd n2:
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If the King hath always Christ for his example, if he say to them, Amice, quomodo intrasti, Friend,
If the King hath always christ for his Exampl, if he say to them, Amice, quomodo intrasti, Friend,
cs dt n1 vhz av np1 p-acp po31 n1, cs pns31 vvb p-acp pno32, n2, fw-la fw-la, n1,
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how came you in? If you had not this wedding garment on, or if this wedding garment were not your own,how Come you in? If you had not this wedding garment on, or if this wedding garment were not your own,
q-crq vvd pn22 p-acp? cs pn22 vhd xx d n1 n1 a-acp, cc cs d n1 n1 vbdr xx po22 d,
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but borrowed by an Hypocritical dissimulation, Amice, quomodo intrasti; though you be never so much my friend, in never so near place to me, I must know how you got in;
but borrowed by an Hypocritical dissimulation, Amice, quomodo intrasti; though you be never so much my friend, in never so near place to me, I must know how you god in;
cc-acp vvd p-acp dt j n1, n2, fw-la fw-la; cs pn22 vbb av-x av av-d po11 n1, p-acp av-x av j n1 p-acp pno11, pns11 vmb vvi c-crq pn22 vvd p-acp;
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for, I have but two doors, (indeed, not two doors, but a gate, and a wicket; a greater,
for, I have but two doors, (indeed, not two doors, but a gate, and a wicket; a greater,
p-acp, pns11 vhb cc-acp crd n2, (av, xx crd n2, p-acp dt n1, cc dt n1; dt jc,
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and an inferior way.) A religious heart, and useful parts; if you have not these,
and an inferior Way.) A religious heart, and useful parts; if you have not these,
cc dt j-jn n1.) dt j n1, cc j n2; cs pn22 vhb xx d,
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if you fear not God, and, if you study not, (as I do) the welfare of my people;
if you Fear not God, and, if you study not, (as I do) the welfare of my people;
cs pn22 vvb xx np1, cc, cs pn22 vvb xx, (c-acp pns11 vdb) dt n1 pp-f po11 n1;
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you are not come in at my gate, (that is, Religion ) nor at my wicket, (that is, the good of my people:
you Are not come in At my gate, (that is, Religion) nor At my wicket, (that is, the good of my people:
pn22 vbr xx vvn p-acp p-acp po11 n1, (cst vbz, n1) ccx p-acp po11 n1, (cst vbz, dt j pp-f po11 n1:
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) And therefore, how near so ever you be crept, I must have a review, an inquiry, to know, quomodo intrasti, how you came in.
) And Therefore, how near so ever you be crept, I must have a review, an inquiry, to know, quomodo intrasti, how you Come in.
) cc av, c-crq av-j av av pn22 vbb vvn, pns11 vmb vhi dt vvi, dt n1, pc-acp vvi, fw-la fw-la, c-crq pn22 vvd p-acp.
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But for those which have these two endowments, (Religion, and care of the publick) we have the word of the King of Kings, of God himself, in the mouth of the wisest King, King Solomon, The King shall be his friend:
But for those which have these two endowments, (Religion, and care of the public) we have the word of the King of Kings, of God himself, in the Mouth of the Wisest King, King Solomon, The King shall be his friend:
cc-acp p-acp d r-crq vhb d crd n2, (n1, cc n1 pp-f dt j) pns12 vhb dt n1 pp-f dt n1 pp-f n2, pp-f np1 px31, p-acp dt n1 pp-f dt js n1, n1 np1, dt n1 vmb vbi po31 n1:
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And the King hath Christ himself still for his example, Who loved them whom he loved to the end:
And the King hath christ himself still for his Exampl, Who loved them whom he loved to the end:
cc dt n1 vhz np1 px31 av p-acp po31 n1, r-crq vvd pno32 r-crq pns31 vvd p-acp dt n1:
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For, as long as the reason, upon which he grounds his word, remains, Regis verbum Regi Rex est, the Kings word, the Kings love, the Kings favor, Regi Rex est, is a King upon the King,
For, as long as the reason, upon which he grounds his word, remains, Regis verbum King Rex est, the Kings word, the Kings love, the Kings favour, King Rex est, is a King upon the King,
p-acp, c-acp av-j c-acp dt n1, p-acp r-crq pns31 n2 po31 n1, vvz, fw-la fw-la fw-la fw-la fw-la, dt ng1 n1, dt ng1 n1, dt ng1 n1, fw-la fw-la fw-la, vbz dt n1 p-acp dt n1,
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and bindes him to his word, as well as his subjects are bound to him. To recollect and fasten these pieces;
and binds him to his word, as well as his subject's Are bound to him. To recollect and fasten these Pieces;
cc vvz pno31 p-acp po31 n1, c-acp av c-acp po31 n2-jn vbr vvn p-acp pno31. pc-acp vvi cc vvi d n2;
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these be the benefits of this pureness of heart, and grace of lips, first, That the King shall take an immediate and personal knowledge of him,
these be the benefits of this pureness of heart, and grace of lips, First, That the King shall take an immediate and personal knowledge of him,
d vbb dt n2 pp-f d n1 pp-f n1, cc n1 pp-f n2, ord, cst dt n1 vmb vvi dt j cc j n1 pp-f pno31,
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and not be misled by false characters, or false images of him, by any breath that would blast him in the Kings ear.
and not be misled by false characters, or false Images of him, by any breath that would blast him in the Kings ear.
cc xx vbi vvn p-acp j n2, cc j n2 pp-f pno31, p-acp d n1 cst vmd vvi pno31 p-acp dt ng1 n1.
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8659
And then, tnat he shall take it to be his Royal Office, and Christian duty to do so;
And then, tnat he shall take it to be his Royal Office, and Christian duty to do so;
cc av, fw-la pns31 vmb vvi pn31 pc-acp vbi po31 j n1, cc njp n1 pc-acp vdi av;
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that to those men, whom he findes so qualified, he shall be a friend in all those acceptations of the word in our Text:
that to those men, whom he finds so qualified, he shall be a friend in all those acceptations of the word in our Text:
cst p-acp d n2, ro-crq pns31 vvz av vvn, pns31 vmb vbi dt n1 p-acp d d n2 pp-f dt n1 p-acp po12 n1:
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8661
Amabit, he shall love them, impart his affections to them; Sociabit, he shall associate them to him, and impart his consultations unto them:Amabit, he shall love them, impart his affections to them; Sociabit, he shall associate them to him, and impart his Consultations unto them:
fw-la, pns31 vmb vvi pno32, vvb po31 n2 p-acp pno32; n1, pns31 vmb vvi pno32 p-acp pno31, cc vvi po31 n2 p-acp pno32:
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And Sociabit again, He shall go along with them, and accompany their labors, and their services, by the seal of his countenance, and ratification:
And Sociabit again, He shall go along with them, and accompany their labors, and their services, by the seal of his countenance, and ratification:
cc vvb av, pns31 vmb vvi a-acp p-acp pno32, cc vvi po32 n2, cc po32 n2, p-acp dt n1 pp-f po31 n1, cc n1:
(29) sermon (DIV1)
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8663
And Docebit, He shall instruct them clearly in his just pleasure, without intangling, or snaring them in perplexities, by ambiguous directions.
And Docebit, He shall instruct them clearly in his just pleasure, without intangling, or snaring them in perplexities, by ambiguous directions.
cc fw-la, pns31 vmb vvi pno32 av-j p-acp po31 j n1, p-acp vvg, cc j-vvg pno32 p-acp n2, p-acp j n2.
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This is the capacity required (to be religious and useful;) this is the preferment assured, The King shall be his friend;
This is the capacity required (to be religious and useful;) this is the preferment assured, The King shall be his friend;
d vbz dt n1 vvd (pc-acp vbi j cc j;) d vbz dt n1 vvn, dt n1 vmb vbi po31 n1;
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and this is the compass of our Text.
and this is the compass of our Text.
cc d vbz dt n1 pp-f po12 np1
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8666
Now, Beloved, as we are able to interpret some places of the Revelation, better then the Fathers could do, because we have seen the fulfilling of some of the Prophecies of that Book, which they did but conjecture upon;
Now, beloved, as we Are able to interpret Some places of the Revelation, better then the Father's could do, Because we have seen the fulfilling of Some of the Prophecies of that Book, which they did but conjecture upon;
av, j-vvn, c-acp pns12 vbr j pc-acp vvi d n2 pp-f dt n1, jc cs dt n2 vmd vdi, c-acp pns12 vhb vvn dt j-vvg pp-f d pp-f dt n2 pp-f d n1, r-crq pns32 vdd p-acp vvi p-acp;
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so we can interpret and apply this Text by way of accommodation the more usefully,
so we can interpret and apply this Text by Way of accommodation the more usefully,
av pns12 vmb vvi cc vvi d n1 p-acp n1 pp-f n1 dt av-dc av-j,
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because we have seen these things performed by those Princes whom God hath set over us.
Because we have seen these things performed by those Princes whom God hath Set over us.
c-acp pns12 vhb vvn d n2 vvn p-acp d n2 r-crq np1 vhz vvn p-acp pno12.
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We need not that Edict of the Senate of Rome, Ut sub titulo gratiarum agendarum;
We need not that Edict of the Senate of Rome, Ut sub Titulo Gratitude agendarum;
pns12 vvb xx d n1 pp-f dt n1 pp-f np1, fw-mi fw-la fw-la fw-la fw-la;
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That upon pretence of thanking our Princes, for that which, we say, they had done, Boni principes, quae facerent recognoscerent, Good Princes should take knowledge what they were bound to do,
That upon pretence of thanking our Princes, for that which, we say, they had done, Boni Princes, Quae facerent recognoscerent, Good Princes should take knowledge what they were bound to do,
cst p-acp n1 pp-f vvg po12 n2, p-acp d r-crq, pns12 vvb, pns32 vhd vdn, fw-la n2, fw-la fw-la fw-la, j n2 vmd vvi n1 r-crq pns32 vbdr vvn pc-acp vdi,
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8671
though they had not done so yet.
though they had not done so yet.
cs pns32 vhd xx vdn av av.
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8672
We need not this Circuit, nor this disguise; for, Gods hand hath been abundant towards us, in raising Ministers of State, so qualified, and so endowed;
We need not this Circuit, nor this disguise; for, God's hand hath been abundant towards us, in raising Ministers of State, so qualified, and so endowed;
pns12 vvb xx d n1, ccx d n1; p-acp, npg1 n1 vhz vbn j p-acp pno12, p-acp vvg n2 pp-f n1, av vvn, cc av vvn;
(29) sermon (DIV1)
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8673
and such Princes as have fastned their friendships, and conferred their favors upon such persons. We celebrate, seasonably, opportunely, the thankful acknowledgment of these mercies, this day:
and such Princes as have fastened their friendships, and conferred their favors upon such Persons. We celebrate, seasonably, opportunely, the thankful acknowledgment of these Mercies, this day:
cc d n2 c-acp vhb vvn po32 n2, cc vvd po32 n2 p-acp d n2. pns12 vvb, av-j, av-j, dt j n1 pp-f d n2, d n1:
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8674
This day, which God made for us, according to the pattern of his first days in the Creation;
This day, which God made for us, according to the pattern of his First days in the Creation;
d n1, r-crq np1 vvd p-acp pno12, vvg p-acp dt n1 pp-f po31 ord n2 p-acp dt n1;
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where, Vesper & mane dies unus, the evening first, and then the morning made up the day;
where, Vesper & mane dies Unus, the evening First, and then the morning made up the day;
c-crq, np1 cc n1 fw-la fw-la, dt n1 ord, cc av dt n1 vvd a-acp dt n1;
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8676
for, here the saddest night, and the joyfullest morning, that ever the daughters of this Island saw, made up this day.
for, Here the Saddest night, and the joyfullest morning, that ever the daughters of this Island saw, made up this day.
p-acp, av dt js n1, cc dt js n1, cst av dt n2 pp-f d n1 vvd, vvd a-acp d n1.
(29) sermon (DIV1)
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8677
Consider the tears of Richmond this night, and the joys of London, at this place, at this time, in the morning;
Consider the tears of Richmond this night, and the Joys of London, At this place, At this time, in the morning;
np1 dt n2 pp-f np1 d n1, cc dt n2 pp-f np1, p-acp d n1, p-acp d n1, p-acp dt n1;
(29) sermon (DIV1)
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8678
and we shall finde Prophecy even in that saying of the Poet, Nocte pluit tota, showers of rain all night, of weeping for our Soveraign;
and we shall find Prophecy even in that saying of the Poet, Nocte pluit tota, showers of rain all night, of weeping for our Sovereign;
cc pns12 vmb vvi n1 av p-acp d n-vvg pp-f dt n1, fw-la fw-la fw-la, n2 pp-f n1 d n1, pp-f vvg p-acp po12 n-jn;
(29) sermon (DIV1)
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and we would not be comforted, because she was not:
and we would not be comforted, Because she was not:
cc pns12 vmd xx vbi vvn, c-acp pns31 vbds xx:
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8680
And yet, redeunt spectacula manè, the same hearts, the same eyes, the same hands were all directed upon recognitions, And yet, redeunt spectacles manè, the same hearts, the same eyes, the same hands were all directed upon recognitions,
cc av, fw-la fw-la fw-la, dt d n2, dt d n2, dt d n2 vbdr d vvn p-acp n2,
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8681
and acclamations of her successor, in the morning:
and acclamations of her successor, in the morning:
cc n2 pp-f po31 n1, p-acp dt n1:
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8682
And when every one of you in the City were running up and down like Ants with their eggs bigger then themselves, every man with his bags, to seek where to hide them safely, Almighty God shed down his Spirit of Unity, and recollecting,
And when every one of you in the city were running up and down like Aunts with their eggs bigger then themselves, every man with his bags, to seek where to hide them safely, Almighty God shed down his Spirit of Unity, and recollecting,
cc c-crq d crd pp-f pn22 p-acp dt n1 vbdr vvg a-acp cc a-acp j n2 p-acp po32 n2 jc cs px32, d n1 p-acp po31 n2, pc-acp vvi c-crq pc-acp vvi pno32 av-j, j-jn np1 vvn a-acp po31 n1 pp-f np1, cc vvg,
(29) sermon (DIV1)
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8683
and reposedness, and acquiescence, upon you all. In the death of that Queen, unmatchable, immitable in her sex;
and reposedness, and acquiescence, upon you all. In the death of that Queen, unmatchable, imitable in her sex;
cc n1, cc n1, p-acp pn22 d. p-acp dt n1 pp-f d n1, j, j p-acp po31 n1;
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8684
that Queen, worthy, I will not say of Nestors years, I will not say of Methusalems, but worthy of Adams years, if Adam had never faln;
that Queen, worthy, I will not say of Nestors Years, I will not say of Methuselah's, but worthy of Adams Years, if Adam had never fallen;
d n1, j, pns11 vmb xx vvi pp-f npg1 n2, pns11 vmb xx vvi pp-f npg1, p-acp j pp-f npg1 n2, cs np1 vhd av-x vvn;
(29) sermon (DIV1)
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8685
in her death we were all under one common flood, and depth of tears. But the Spirit of God moved upon the face of that depth;
in her death we were all under one Common flood, and depth of tears. But the Spirit of God moved upon the face of that depth;
p-acp po31 n1 pns12 vbdr d p-acp crd j n1, cc n1 pp-f n2. p-acp dt n1 pp-f np1 vvd p-acp dt n1 pp-f d n1;
(29) sermon (DIV1)
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8686
and God said, Let there be light, and there was light, and God saw that that light was good.
and God said, Let there be Light, and there was Light, and God saw that that Light was good.
cc np1 vvd, vvb pc-acp vbi j, cc a-acp vbds j, cc np1 vvd cst d n1 vbds j.
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8687
God took pleasure, and found a savor of rest, in our peaceful chearfulness, and in our joyful and confident apprehension of blessed days in his Government, whom he had prepared at first,
God took pleasure, and found a savour of rest, in our peaceful cheerfulness, and in our joyful and confident apprehension of blessed days in his Government, whom he had prepared At First,
np1 vvd n1, cc vvd dt n1 pp-f n1, p-acp po12 j n1, cc p-acp po12 j cc j n1 pp-f j-vvn n2 p-acp po31 n1, ro-crq pns31 vhd vvn p-acp ord,
(29) sermon (DIV1)
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8688
and preserved so often for us.
and preserved so often for us.
cc vvn av av p-acp pno12.
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8689
As the Rule is true, Cum de Malo principe posteri tacent, manifestum est vilem facere praesentem, when men dare not speak of the vices of a Prince that is dead, it is certain that the Prince that is alive proceeds in the same vices; As the Rule is true, Cum de Malo principe Posteri tacent, Manifest est vilem facere praesentem, when men Dare not speak of the vices of a Prince that is dead, it is certain that the Prince that is alive proceeds in the same vices;
p-acp dt n1 vbz j, fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, c-crq n2 vvb xx vvi pp-f dt n2 pp-f dt n1 cst vbz j, pn31 vbz j cst dt n1 cst vbz j vvz p-acp dt d n2;
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8690
so the inversion of the Rule is true too, Cum de bono principe loquuntur, when men may speak freely of the vertues of a dead Prince, it is an evident argument, that the present Prince practises the same vertues;
so the inversion of the Rule is true too, Cum de Bono principe loquuntur, when men may speak freely of the Virtues of a dead Prince, it is an evident argument, that the present Prince practises the same Virtues;
av dt n1 pp-f dt n1 vbz j av, fw-la fw-la fw-la fw-la fw-la, c-crq n2 vmb vvi av-j pp-f dt n2 pp-f dt j n1, pn31 vbz dt j n1, cst dt j n1 vvz dt d n2;
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8691
for, if he did not, he would not love to hear of them.
for, if he did not, he would not love to hear of them.
p-acp, cs pns31 vdd xx, pns31 vmd xx vvi pc-acp vvi pp-f pno32.
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8692
Of her, we may say (that which was well said, and therefore it were pity it should not be once truly said,
Of her, we may say (that which was well said, and Therefore it were pity it should not be once truly said,
pp-f pno31, pns12 vmb vvi (cst r-crq vbds av vvn, cc av pn31 vbdr vvi pn31 vmd xx vbi a-acp av-j vvn,
(29) sermon (DIV1)
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8693
for, so it was not, when it was first said to the Emperor Iulian) nihil humile, aut abjectum cogitavit,
for, so it was not, when it was First said to the Emperor Iulian) nihil humile, Or abjectum cogitavit,
c-acp, av pn31 vbds xx, c-crq pn31 vbds ord vvn p-acp dt n1 np1) fw-la n1, fw-la fw-la fw-la,
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8694
quia novit de se semper loquendum; quia Novit de se semper loquendum;
fw-la fw-la fw-la fw-la fw-la fw-la;
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8695
she knew the world would talk of her after her death, and therefore she did such things all her life were worthy to be talked of.
she knew the world would talk of her After her death, and Therefore she did such things all her life were worthy to be talked of.
pns31 vvd dt n1 vmd vvi pp-f pno31 p-acp po31 n1, cc av pns31 vdd d n2 d po31 n1 vbdr j pc-acp vbi vvn pp-f.
(29) sermon (DIV1)
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8696
Of her glorious successor, and our gracious Soveraign, we may say;
Of her glorious successor, and our gracious Sovereign, we may say;
pp-f po31 j n1, cc po12 j n-jn, pns12 vmb vvi;
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8697
Onerosum est succedere bono Principi, It would have troubled any king but him, to have come in succession,Onerous est succedere Bono Principi, It would have troubled any King but him, to have come in succession,
np1 fw-la fw-la fw-la fw-la, pn31 vmd vhi vvn d n1 p-acp pno31, pc-acp vhi vvn p-acp n1,
(29) sermon (DIV1)
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8698
and in comparison with such a Queen. And in them both we may observe the unsearchableness of the ways of God;
and in comparison with such a Queen. And in them both we may observe the Unsearchableness of the ways of God;
cc p-acp n1 p-acp d dt n1. cc p-acp pno32 av-d pns12 vmb vvi dt n1 pp-f dt n2 pp-f np1;
(29) sermon (DIV1)
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8699
of them both, we may say, Dominus fecit, It is the Lord that hath done it, and it is wonderful in our eyes:
of them both, we may say, Dominus fecit, It is the Lord that hath done it, and it is wondered in our eyes:
pp-f pno32 d, pns12 vmb vvi, fw-la fw-la, pn31 vbz dt n1 cst vhz vdn pn31, cc pn31 vbz j p-acp po12 n2:
(29) sermon (DIV1)
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8700
First, That a woman and a maid should have all the wars of Christendom in her contemplation,
First, That a woman and a maid should have all the wars of Christendom in her contemplation,
ord, cst dt n1 cc dt n1 vmd vhi d dt n2 pp-f np1 p-acp po31 n1,
(29) sermon (DIV1)
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8701
and govern and ballance them all;
and govern and balance them all;
cc vvi cc vvb pno32 d;
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8702
And then, That a King, born and bred in a warlike Nation, and so accustomed to the sword, as that it had been directed upon his own person, in the strength of his age,
And then, That a King, born and bred in a warlike nation, and so accustomed to the sword, as that it had been directed upon his own person, in the strength of his age,
cc av, cst dt n1, vvn cc vvn p-acp dt j n1, cc av vvn p-acp dt n1, p-acp cst pn31 vhd vbn vvn p-acp po31 d n1, p-acp dt n1 pp-f po31 n1,
(29) sermon (DIV1)
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8703
and in his Infancy, in his Cradle, in his mothers belly, should yet have the blessed spirit of peace so abundantly in him,
and in his Infancy, in his Cradle, in his mother's belly, should yet have the blessed Spirit of peace so abundantly in him,
cc p-acp po31 n1, p-acp po31 n1, p-acp po31 n2 n1, vmd av vhi dt vvn n1 pp-f n1 av av-j p-acp pno31,
(29) sermon (DIV1)
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8704
as that by his Councils, and his authority, he should sheath all the swords of Christendom again.
as that by his Councils, and his Authority, he should sheath all the swords of Christendom again.
c-acp cst p-acp po31 n2, cc po31 n1, pns31 vmd vvi d dt n2 pp-f np1 av.
(29) sermon (DIV1)
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8705
De forti egressa dulcedo, sweetness is come out of the strong, in a stranger manner, then when Sampson said so in his riddle; De forti Egress Dulcedo, sweetness is come out of the strong, in a stranger manner, then when Sampson said so in his riddle;
fw-fr fw-la n1 fw-la, n1 vbz vvn av pp-f dt j, p-acp dt jc n1, av c-crq np1 vvd av p-acp po31 n1;
(29) sermon (DIV1)
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8706
And howsoever another wise King found it true, Anima saturata calcab it favum, The person that is full despiseth honey, they that are glutted with the benefits of peace, would faln change for a war;
And howsoever Another wise King found it true, Anima saturata calcab it favum, The person that is full despises honey, they that Are glutted with the benefits of peace, would fallen change for a war;
cc c-acp j-jn j n1 vvd pn31 j, fw-la fw-la n1 fw-la fw-la, dt n1 cst vbz j vvz n1, pns32 d vbr vvn p-acp dt n2 pp-f n1, vmd vvn vvi p-acp dt n1;
(29) sermon (DIV1)
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8707
yet the wisest King of all hath pronounced for our King, Beati pacifici, Blessed are the peace-makers.
yet the Wisest King of all hath pronounced for our King, Beati Pacifici, Blessed Are the peacemakers.
av dt js n1 pp-f d vhz vvn p-acp po12 n1, fw-la fw-la, vvn vbr dt n2.
(29) sermon (DIV1)
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8708
If subjects will not apprehend it with joy here, the King himself shall joy hereafter,
If subject's will not apprehend it with joy Here, the King himself shall joy hereafter,
cs n2-jn vmb xx vvi pn31 p-acp n1 av, dt n1 px31 vmb vvi av,
(29) sermon (DIV1)
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8709
for, Therefore (says that Gospel) Therefore, because he was a peace-maker, he shall be called The childe of God. Though then these two great Princes (of whom the one con-regnat Christo, reigns now with Christ, the other reigns here over us vice Christi, for Christ, were near in blood,
for, Therefore (Says that Gospel) Therefore, Because he was a peacemaker, he shall be called The child of God. Though then these two great Princes (of whom the one con-regnat Christ, reigns now with christ, the other reigns Here over us vice Christ, for christ, were near in blood,
c-acp, av (vvz d n1) av, c-acp pns31 vbds dt n1, pns31 vmb vbi vvn dt n1 pp-f np1. cs av d crd j n2 (pp-f ro-crq dt crd j np1, vvz av p-acp np1, dt n-jn vvz av p-acp pno12 n1 np1, p-acp np1, vbdr av-j p-acp n1,
(29) sermon (DIV1)
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8710
yet thus were they nearest of kin, quod uterque optimus, That they were both better then any other, and equal to one another.
yet thus were they nearest of kin, quod Uterque optimus, That they were both better then any other, and equal to one Another.
av av vbdr pns32 av-j pp-f n1, fw-la fw-la fw-la, cst pns32 vbdr av-d jc cs d n-jn, cc j-jn p-acp crd j-jn.
(29) sermon (DIV1)
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8711
Dignus alter eligi, alter eligere, That she was fittest in that fullness of years, to be chosen and assum'd into heaven; Dignus alter eligi, altar eligere, That she was Fittest in that fullness of Years, to be chosen and assumed into heaven;
fw-la fw-la fw-la, vvb fw-la, cst pns31 vbds js p-acp d n1 pp-f n2, pc-acp vbi vvn cc vvn p-acp n1;
(29) sermon (DIV1)
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8712
and he fittest (as Saint Paul did because it was more behoofeful for his brethren) to choose to stay upon earth,
and he Fittest (as Saint Paul did Because it was more behoofeful for his brothers) to choose to stay upon earth,
cc pns31 js (p-acp n1 np1 vdd c-acp pn31 vbds av-dc j p-acp po31 n2) pc-acp vvi pc-acp vvi p-acp n1,
(29) sermon (DIV1)
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8713
for our protection, and for our direction;
for our protection, and for our direction;
p-acp po12 n1, cc p-acp po12 n1;
(29) sermon (DIV1)
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8714
because (as in all Princes it is) vita principis perpetua censura, There cannot be a more powerful increpation upon the subjects excesses,
Because (as in all Princes it is) vita principis perpetua Censure, There cannot be a more powerful increpation upon the subject's Excesses,
c-acp (c-acp p-acp d n2 pn31 vbz) fw-la fw-la fw-la fw-es, a-acp vmbx vbi dt av-dc j n1 p-acp dt n2-jn n2,
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then when they see the King deny himself those pleasures which they take.
then when they see the King deny himself those pleasures which they take.
av c-crq pns32 vvb dt n1 vvb px31 d n2 r-crq pns32 vvb.
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As then this place, where we all stand now, was the Sanctuary whither we all resorted this day, to receive the assurance of our safety, in the proclamation of his undoubted title to this Kingdom,
As then this place, where we all stand now, was the Sanctuary whither we all resorted this day, to receive the assurance of our safety, in the proclamation of his undoubted title to this Kingdom,
c-acp av d n1, c-crq pns12 d vvb av, vbds dt n1 c-crq pns12 d vvd d n1, pc-acp vvi dt n1 pp-f po12 n1, p-acp dt n1 pp-f po31 j n1 p-acp d n1,
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so let it be our Altar now, where we may sacrifice our humble thanks to God,
so let it be our Altar now, where we may sacrifice our humble thanks to God,
av vvb pn31 vbi po12 n1 av, c-crq pns12 vmb vvi po12 j n2 p-acp np1,
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first, that he always gave the King a just, and a religious patience of not attempting a coming into this Kingdom, till God emptied the throne here, by translating that Queen to a throne more glorious.
First, that he always gave the King a just, and a religious patience of not attempting a coming into this Kingdom, till God emptied the throne Here, by translating that Queen to a throne more glorious.
ord, cst pns31 av vvd dt n1 dt j, cc dt j n1 pp-f xx vvg dt n-vvg p-acp d n1, c-acp np1 vvd dt n1 av, p-acp n-vvg d n1 p-acp dt n1 av-dc j.
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Perchance he was not without tentations from other men to have done otherwise.
Perchance he was not without tentations from other men to have done otherwise.
av pns31 vbds xx p-acp n2 p-acp j-jn n2 pc-acp vhi vdn av.
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But, Ad Principatum per obsequ ium venit, he came to be King by his obedience, his obedience to the law of Nature, and the laws of this Kingdom, to which some other King would have disputed,
But, Ad Principatum per obsequ ium venit, he Come to be King by his Obedience, his Obedience to the law of Nature, and the laws of this Kingdom, to which Some other King would have disputed,
p-acp, fw-la fw-la fw-la fw-la crd fw-la, pns31 vvd pc-acp vbi n1 p-acp po31 n1, po31 n1 p-acp dt n1 pp-f n1, cc dt n2 pp-f d n1, p-acp r-crq d j-jn n1 vmd vhi vvn,
(29) sermon (DIV1)
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whether he should have obey'd or no. Cum omnia faceret imperare ut deberet, nihil fecit, ut imperaret;
whither he should have obeyed or no. Cum omnia faceret Imperare ut deberet, nihil fecit, ut imperaret;
cs pns31 vmd vhi vvd cc uh-dx. fw-la fw-la fw-la j fw-la fw-la, fw-la fw-la, fw-la fw-la;
(29) sermon (DIV1)
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All his Actions, all that he did, shew'd him fit for this Crown, and yet he would do nothing to anticipate that Crown.
All his Actions, all that he did, showed him fit for this Crown, and yet he would do nothing to anticipate that Crown.
d po31 n2, d cst pns31 vdd, vvd pno31 j p-acp d n1, cc av pns31 vmd vdi pix pc-acp vvi d n1.
(29) sermon (DIV1)
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Next let us pour out our thanks to God, that in his entrance he was beholden to no by-religion. The Papists could not make him place any hopes upon them,
Next let us pour out our thanks to God, that in his Entrance he was beholden to no by-religion. The Papists could not make him place any hope's upon them,
ord vvd pno12 vvi av po12 n2 p-acp np1, cst p-acp po31 n1 pns31 vbds vvi p-acp dx n1. dt njp2 vmd xx vvi pno31 n1 d n2 p-acp pno32,
(29) sermon (DIV1)
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nor the Puritans make him entertain any fears from them;
nor the Puritans make him entertain any fears from them;
ccx dt np2 vvi pno31 vvi d n2 p-acp pno32;
(29) sermon (DIV1)
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but his God and our God, as he brought him via lactea, by the sweet way of Peace, that flows with milk and hony,
but his God and our God, as he brought him via lactea, by the sweet Way of Peace, that flows with milk and honey,
cc-acp po31 n1 cc po12 n1, c-acp pns31 vvd pno31 fw-la fw-la, p-acp dt j n1 pp-f n1, cst vvz p-acp n1 cc n1,
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so he brought him via Regia, by the direct and plain way, without any deviation or descent into ignoble flatteries,
so he brought him via Regia, by the Direct and plain Way, without any deviation or descent into ignoble flatteries,
av pns31 vvd pno31 fw-la fw-la, p-acp dt j cc j n1, p-acp d n1 cc n1 p-acp j n2,
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or servile humoring of any persons or factions.
or servile Humouring of any Persons or factions.
cc j vvg pp-f d n2 cc n2.
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Which noble, and Christian courage he expressed more manifestly, when, after that infamous powder treason, the intended dissolution, Which noble, and Christian courage he expressed more manifestly, when, After that infamous powder treason, the intended dissolution,
r-crq j, cc njp n1 pns31 vvd av-dc av-j, c-crq, c-acp cst j vvi n1, dt j-vvn n1,
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and conflagration of this state (that plot that even amaz'd and astonished the Devil, and seem'd a miracle even in hell, that treason, which, whosoever wishes might be covered how, is sorry that it was discovered then, whosoever wishes that it might be forgotten, wishes that it had proceeded;
and conflagration of this state (that plot that even amazed and astonished the devil, and seemed a miracle even in hell, that treason, which, whosoever wishes might be covered how, is sorry that it was discovered then, whosoever wishes that it might be forgotten, wishes that it had proceeded;
cc n1 pp-f d n1 (cst n1 cst av vvn cc j-vvn dt n1, cc vvd dt n1 av p-acp n1, cst n1, r-crq, c-crq n2 vmd vbi vvn c-crq, vbz j cst pn31 vbds vvn av, r-crq vvz cst pn31 vmd vbi vvn, n2 cst pn31 vhd vvn;
(29) sermon (DIV1)
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And therefore let our tongue cleave unto the roof our mouths, if we do not confers his loving kindness before the Lord,
And Therefore let our tongue cleave unto the roof our mouths, if we do not confers his loving kindness before the Lord,
cc av vvb po12 n1 vvb p-acp dt n1 po12 n2, cs pns12 vdb xx vvz po31 j-vvg n1 p-acp dt n1,
(29) sermon (DIV1)
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and his wonderful works before the Sons of men) Then I say, did his Majesty shew this Christian courage of his more manifestly,
and his wondered works before the Sons of men) Then I say, did his Majesty show this Christian courage of his more manifestly,
cc po31 j n2 p-acp dt n2 pp-f n2) av pns11 vvb, vdd po31 n1 vvi d njp n1 pp-f po31 av-dc av-j,
(29) sermon (DIV1)
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when he sent the profession of his Religion, The Apology of the Oath of Allegeance, and his opinion of the Romane Antichrist, in all languages, to all Princes of Christendom.
when he sent the profession of his Religion, The Apology of the Oath of Allegiance, and his opinion of the Roman Antichrist, in all languages, to all Princes of Christendom.
c-crq pns31 vvd dt n1 pp-f po31 n1, dt n1 pp-f dt n1 pp-f n1, cc po31 n1 pp-f dt jp np1, p-acp d n2, p-acp d n2 pp-f np1.
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By occasion of which Book, though there have risen twenty Rabshakes, who have rail'd against our God in railing against our Religion,
By occasion of which Book, though there have risen twenty Rabshakeh, who have railed against our God in railing against our Religion,
p-acp n1 pp-f r-crq n1, cs pc-acp vhi vvn crd vvz, r-crq vhb vvd p-acp po12 n1 p-acp vvg p-acp po12 n1,
(29) sermon (DIV1)
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and twenty Shemeis, who have raised against the person of his sacred Majesty (for, I may pronounce that the number of them who have bark'd,
and twenty Shemeis, who have raised against the person of his sacred Majesty (for, I may pronounce that the number of them who have barked,
cc crd np1, r-crq vhb vvn p-acp dt n1 pp-f po31 j n1 (c-acp, pns11 vmb vvi d dt n1 pp-f pno32 r-crq vhb vvd,
(29) sermon (DIV1)
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and snarl'd at that book in writing, is scarceless then fourty) yet scarce one of them all hath undertaken the arguments of that book,
and snarled At that book in writing, is scarceless then fourty) yet scarce one of them all hath undertaken the Arguments of that book,
cc vvd p-acp d n1 p-acp vvg, vbz j av crd) av av-j crd pp-f pno32 d vhz vvn dt n2 pp-f d n1,
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but either repeated, and perchance enlarged those things which their own Authors had shovel'd together of that subject (that is, The Popes Temporal power ) or else they have bent themselves maliciously, insolently, sacrilegiously, against the person to his Majesty;
but either repeated, and perchance enlarged those things which their own Authors had shoveled together of that Subject (that is, The Popes Temporal power) or Else they have bent themselves maliciously, insolently, sacrilegiously, against the person to his Majesty;
cc-acp av-d vvn, cc av vvd d n2 r-crq po32 d n2 vhd vvn av pp-f d n-jn (cst vbz, dt ng1 j n1) cc av pns32 vhb vvn px32 av-j, av-j, av-j, p-acp dt n1 p-acp po31 n1;
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and the Pope may be Antichrist still, for any thing they have said to the contrary.
and the Pope may be Antichrist still, for any thing they have said to the contrary.
cc dt n1 vmb vbi np1 av, c-acp d n1 pns32 vhb vvn p-acp dt n-jn.
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It belong'd only to him, whom no earthly King may enter into comparison with, the King of Heaven, Christ Jesus, to say, Those that thou gavest me have I kept,
It belonged only to him, whom no earthly King may enter into comparison with, the King of Heaven, christ jesus, to say, Those that thou Gavest me have I kept,
pn31 vvd av-j p-acp pno31, ro-crq dx j n1 vmb vvi p-acp n1 p-acp, dt n1 pp-f n1, np1 np1, pc-acp vvi, d cst pns21 vvd2 pno11 vhb pns11 vvn,
(29) sermon (DIV1)
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and none of them is lost; And even in him, in Christ Jesus himself, that admitted one exception;and none of them is lost; And even in him, in christ jesus himself, that admitted one exception;
cc pix pp-f pno32 vbz vvn; cc av p-acp pno31, p-acp np1 np1 px31, cst vvd crd n1;
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Judas the childe of perdition was lost. Judas the child of perdition was lost.
np1 dt n1 pp-f n1 vbds vvn.
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8741
Our King cannot say that none of his Subjects are fled to Rome; but his vigilancy at home hath wrought so,
Our King cannot say that none of his Subject's Are fled to Room; but his vigilancy At home hath wrought so,
po12 n1 vmbx vvi cst pix pp-f po31 n2-jn vbr vvn p-acp vvb; p-acp po31 n1 p-acp n1-an vhz vvn av,
(29) sermon (DIV1)
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as that fewer are gone from our Universities thither, in his, then in former times;
as that fewer Are gone from our Universities thither, in his, then in former times;
c-acp d d vbr vvn p-acp po12 n2 av, p-acp po31, av p-acp j n2;
(29) sermon (DIV1)
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and his Books abroad have wrought so, that much greater, and considerable persons are come to us, then are gone from us.
and his Books abroad have wrought so, that much greater, and considerable Persons Are come to us, then Are gone from us.
cc po31 n2 av vhb vvn av, cst d jc, cc j n2 vbr vvn p-acp pno12, av vbr vvn p-acp pno12.
(29) sermon (DIV1)
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I add that particular, (from our Universities ) because we see, that since those men whom our Universities had bred,
I add that particular, (from our Universities) Because we see, that since those men whom our Universities had bred,
pns11 vvb cst j, (p-acp po12 n2) c-acp pns12 vvb, cst c-acp d n2 r-crq po12 n2 vhd vvn,
(29) sermon (DIV1)
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and graduated before they went thither, (of which the number was great, for many years of the Queens time) are worne out amongst them, and dead;
and graduated before they went thither, (of which the number was great, for many Years of the Queen's time) Are worn out among them, and dead;
cc vvn c-acp pns32 vvd av, (pp-f r-crq dt n1 vbds j, c-acp d n2 pp-f dt ng1 n1) vbr vvn av p-acp pno32, cc j;
(29) sermon (DIV1)
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those whom they make up there, whom they have had from their first youth there, who have received all their Learning from their beggarly and fragmentary way of Dictates there,
those whom they make up there, whom they have had from their First youth there, who have received all their Learning from their beggarly and fragmentary Way of Dictates there,
d r-crq pns32 vvb a-acp a-acp, ro-crq pns32 vhb vhn p-acp po32 ord n1 a-acp, r-crq vhb vvn d po32 n1 p-acp po32 j cc j n1 pp-f vvz a-acp,
(29) sermon (DIV1)
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8747
and were never grounded in our Schools nor Universities, have prov'd but weak maintainers or that cause, compar'd with those men of the first times.
and were never grounded in our Schools nor Universities, have proved but weak maintainers or that cause, compared with those men of the First times.
cc vbdr av vvn p-acp po12 n2 ccx n2, vhb vvn p-acp j n2 cc d n1, vvn p-acp d n2 pp-f dt ord n2.
(29) sermon (DIV1)
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As Plato says of a particular natural body, he that will cure an ill Eye, must cure the Head; he that will cure the Head, must cure the Body; and he that will cure the Body, must cure the Soul; that is, must bring the Minde to a temperature, a moderation, an equanimity;
As Plato Says of a particular natural body, he that will cure an ill Eye, must cure the Head; he that will cure the Head, must cure the Body; and he that will cure the Body, must cure the Soul; that is, must bring the Mind to a temperature, a moderation, an equanimity;
p-acp np1 vvz pp-f dt j j n1, pns31 cst vmb vvi dt j-jn vvb, vmb vvi dt n1; pns31 cst vmb vvi dt n1, vmb vvi dt n1; cc pns31 cst vmb vvi dt n1, vmb vvi dt n1; cst vbz, vmb vvi dt n1 p-acp dt n1, dt n1, dt n1;
(29) sermon (DIV1)
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so in Civil Bodies, in States, Head, and Eye, and Body;
so in Civil Bodies, in States, Head, and Eye, and Body;
av p-acp j n2, p-acp n2, n1, cc n1, cc n1;
(29) sermon (DIV1)
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8750
Prince, and Council, and People, do all receive their health and welfare from the pureness of Religion: And therefore,
Prince, and Council, and People, do all receive their health and welfare from the pureness of Religion: And Therefore,
n1, cc n1, cc n1, vdb d vvi po32 n1 cc n1 p-acp dt n1 pp-f n1: cc av,
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8751
as the chiefest of all, I chose to insist upon that Blessing, That God hath given us a Religious King,
as the chiefest of all, I chosen to insist upon that Blessing, That God hath given us a Religious King,
c-acp dt js-jn pp-f d, pns11 vvd pc-acp vvi p-acp d n1, cst np1 vhz vvn pno12 dt j n1,
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8752
and Religious out of his Understanding. His other Virtues work upon several conditions of men; by this Blessing, the whole Body is blest.
and Religious out of his Understanding. His other Virtues work upon several conditions of men; by this Blessing, the Whole Body is blessed.
cc j av pp-f po31 n1. po31 j-jn n2 vvb p-acp j n2 pp-f n2; p-acp d n1, dt j-jn n1 vbz vvn.
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And therefore not only they which have been salted with the salt of the Court, as it is said of the Kings Servants;
And Therefore not only they which have been salted with the salt of the Court, as it is said of the Kings Servants;
cc av xx av-j pns32 r-crq vhb vbn vvn p-acp dt n1 pp-f dt n1, c-acp pn31 vbz vvn pp-f dt ng1 n2;
(29) sermon (DIV1)
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but all that are salted with the salt of the Earth, (as Christ calls his Church, his Apostles) all that love to have salt in themselves, and peace with one another, all that are sensible of the Spiritual life,
but all that Are salted with the salt of the Earth, (as christ calls his Church, his Apostles) all that love to have salt in themselves, and peace with one Another, all that Are sensible of the Spiritual life,
cc-acp d cst vbr vvn p-acp dt n1 pp-f dt n1, (c-acp np1 vvz po31 n1, po31 n2) d cst vvb p-acp vhb n1 p-acp px32, cc n1 p-acp pi j-jn, d cst vbr j pp-f dt j n1,
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and growth, and good taste that they have by the Gospel, are bound to praise him, to magnifie him for ever, that hath vouchsafed us a Religious King, and Religious out of Understanding.
and growth, and good taste that they have by the Gospel, Are bound to praise him, to magnify him for ever, that hath vouchsafed us a Religious King, and Religious out of Understanding.
cc n1, cc j n1 cst pns32 vhb p-acp dt n1, vbr vvn pc-acp vvi pno31, pc-acp vvi pno31 p-acp av, cst vhz vvn pno12 dt j n1, cc j av pp-f n1.
(29) sermon (DIV1)
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8756
Many other happinesses are rooted in the love of the Subject;
Many other Happinesses Are rooted in the love of the Subject;
d j-jn n2 vbr vvn p-acp dt n1 pp-f dt j-jn;
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8757
and of his confidence in their love, his very absence from us is an argument to us.
and of his confidence in their love, his very absence from us is an argument to us.
cc pp-f po31 n1 p-acp po32 n1, po31 j n1 p-acp pno12 vbz dt n1 p-acp pno12.
(29) sermon (DIV1)
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8758
His continual abode with us hath been an argument of his love to us;
His continual Abided with us hath been an argument of his love to us;
po31 j n1 p-acp pno12 vhz vbn dt n1 pp-f po31 n1 p-acp pno12;
(29) sermon (DIV1)
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and this long Progress of his is an argument of his assurance of our loyalty to him.
and this long Progress of his is an argument of his assurance of our loyalty to him.
cc d j n1 pp-f png31 vbz dt n1 pp-f po31 n1 pp-f po12 n1 p-acp pno31.
(29) sermon (DIV1)
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It is an argument also of the good habitude and constitution to which he hath brought this State,
It is an argument also of the good habitude and constitution to which he hath brought this State,
pn31 vbz dt n1 av pp-f dt j n1 cc n1 p-acp r-crq pns31 vhz vvn d n1,
(29) sermon (DIV1)
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and how little harm they that wish ill to it, are able to do, upon any advantage; Hanc in vobis fiduciam pertimescunt;
and how little harm they that wish ill to it, Are able to do, upon any advantage; Hanc in vobis fiduciam pertimescunt;
cc c-crq j n1 pns32 cst vvb av-jn p-acp pn31, vbr j pc-acp vdi, p-acp d n1; fw-la p-acp fw-la fw-la fw-la;
(29) sermon (DIV1)
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8762
This confidence of his makes his home-enemies more afraid, then his Laws, or his Train'd-Bands; Et contemnise sentiunt, cum relinquuntur;
This confidence of his makes his home-enemies more afraid, then his Laws, or his Train'd-Bands; Et contemnise sentiunt, cum relinquuntur;
d n1 pp-f po31 n2 po31 n2 av-dc j, cs po31 n2, cc po31 n2; fw-la vvb fw-la, fw-la fw-la;
(29) sermon (DIV1)
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8763
When they are left to their own malignity, and to do their worst, they discern in that,
When they Are left to their own malignity, and to do their worst, they discern in that,
c-crq pns32 vbr vvn p-acp po32 d n1, cc pc-acp vdi po32 js, pns32 vvb p-acp d,
(29) sermon (DIV1)
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8764
how despicable and contemptible a party they are.
how despicable and contemptible a party they Are.
c-crq j cc j dt n1 pns32 vbr.
(29) sermon (DIV1)
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8765
Cum in interiora Imperii seceditis, when the King may go so far from the heart of his Kingdom,Cum in interiora Imperii seceditis, when the King may go so Far from the heart of his Kingdom,
fw-la p-acp fw-it np1 fw-la, c-crq dt n1 vmb vvi av av-j p-acp dt n1 pp-f po31 n1,
(29) sermon (DIV1)
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8766
and the enemy be able to make no use of his absence, this makes them see the desperateness of their vain imaginations.
and the enemy be able to make no use of his absence, this makes them see the desperateness of their vain Imaginations.
cc dt n1 vbb j pc-acp vvi dx n1 pp-f po31 n1, d vvz pno32 vvi dt n1 pp-f po32 j n2.
(29) sermon (DIV1)
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8767
He is not gone from us; for a Noble part of this Body, (our Nation) is gone with him,
He is not gone from us; for a Noble part of this Body, (our nation) is gone with him,
pns31 vbz xx vvn p-acp pno12; p-acp dt j n1 pp-f d n1, (po12 n1) vbz vvn p-acp pno31,
(29) sermon (DIV1)
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8768
and a Royal part of his Body stays with us. Neither is the farthest place that he goes to, any other then ours, now, when, as the Roman Orator said;
and a Royal part of his Body stays with us. Neither is the farthest place that he Goes to, any other then ours, now, when, as the Roman Orator said;
cc dt j n1 pp-f po31 n1 vvz p-acp pno12. av-d vbz dt js n1 cst pns31 vvz p-acp, d j-jn av png12, av, c-crq, c-acp dt njp n1 vvd;
(29) sermon (DIV1)
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8769
Nunc demum juvat orbem terrarum spectare depictum, cum in illo nihil videmus alienum; Nunc demum Juvat orbem terrarum spectare depictum, cum in illo nihil Videmus Alienum;
fw-la fw-la fw-la fw-la fw-la fw-la fw-la, vvi p-acp fw-la fw-la fw-la fw-la;
(29) sermon (DIV1)
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8770
Now it is a comfort to look upon a Map of the World, when we can see nothing in it that is not our own;
Now it is a Comfort to look upon a Map of the World, when we can see nothing in it that is not our own;
av pn31 vbz dt n1 pc-acp vvi p-acp dt n1 pp-f dt n1, c-crq pns12 vmb vvi pix p-acp pn31 cst vbz xx po12 d;
(29) sermon (DIV1)
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8771
so we may say, Now it is a pleasant sight to look upon a Map of this Island, when it is all one. As we had him at first,
so we may say, Now it is a pleasant sighed to look upon a Map of this Island, when it is all one. As we had him At First,
av pns12 vmb vvi, av pn31 vbz dt j n1 pc-acp vvi p-acp dt n1 pp-f d n1, c-crq pn31 vbz d crd. c-acp pns12 vhd pno31 p-acp ord,
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and shall have him again, from that Kingdom, where the natural days are longer then ours are,
and shall have him again, from that Kingdom, where the natural days Are longer then ours Are,
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so may he have longer days with us, then ever any of our Princes had;
so may he have longer days with us, then ever any of our Princes had;
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and as he hath Immortalitatem propriam sibi, filium sibi similem, (as it was said of Constantine, ) a peculiar immortality, not to die,
and as he hath Immortalitatem propriam sibi, Son sibi similem, (as it was said of Constantine,) a peculiar immortality, not to die,
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because he shall live in his Son;
Because he shall live in his Son;
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so in the fulness of time, and in the accomplishment of Gods purposes upon him, may he have the happiness of the other Immortality, and peacefully surrender all his Crowns in exchange of one, a Crown of immortal glory, which the Lord the righteous Judge lay up for him against that day.
so in the fullness of time, and in the accomplishment of God's Purposes upon him, may he have the happiness of the other Immortality, and peacefully surrender all his Crowns in exchange of one, a Crown of immortal glory, which the Lord the righteous Judge lay up for him against that day.
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To conclude all, and to go the right way from things which we see, to things which we see not, by consideration of the King, to the contemplation of God; since God hath made us his Tenants of this World, we are bound, not only to pay our Rents, (spiritual duties and services towards him,) but we are bound to reparations too, to contribute our help to society,
To conclude all, and to go the right Way from things which we see, to things which we see not, by consideration of the King, to the contemplation of God; since God hath made us his Tenants of this World, we Are bound, not only to pay our Rends, (spiritual duties and services towards him,) but we Are bound to reparations too, to contribute our help to society,
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and such external duties as belong to the maintenance of this world, in which Almighty God hath chosen to be glorified.
and such external duties as belong to the maintenance of this world, in which Almighty God hath chosen to be glorified.
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If we have these two, Pureness of heart, and Grace of lips, then we do these two;
If we have these two, Pureness of heart, and Grace of lips, then we do these two;
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we pay our Rent, and we keep the world in reparation; and we shall pass through all those steps and gradations, which St. Ambrose harmoniously, melodiously expresses, to be servi per timorem, to be the servants of God,
we pay our Rend, and we keep the world in reparation; and we shall pass through all those steps and gradations, which Saint Ambrose harmoniously, melodiously Expresses, to be servi per timorem, to be the Servants of God,
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and live in his fear; to be mercinarij per laborem, to be the workmen of God, and labour in his Vineyard;
and live in his Fear; to be mercinarij per laborem, to be the workmen of God, and labour in his Vineyard;
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to be filij per lavacrum, to be the sons of God, and preserve that Inheritance which was sealed to us at first, in Baptism; and last of all, Amici per virtutem, by the good use of his gifts, the King of Kings shall be our friend.
to be filij per Lavacrum, to be the Sons of God, and preserve that Inheritance which was sealed to us At First, in Baptism; and last of all, Friends per virtutem, by the good use of his Gifts, the King of Kings shall be our friend.
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That which he said to his Apostles, his Spirit shall say to our spirit here,
That which he said to his Apostles, his Spirit shall say to our Spirit Here,
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and seal it to us for a Covenant of Salt, an everlasting, an irrevocable Covenant, Henceforth call I you not servants,
and seal it to us for a Covenant of Salt, an everlasting, an irrevocable Covenant, Henceforth call I you not Servants,
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but I have called you friends, for all things that I have heard of my Father, have I made known unto you. but I have called you Friends, for all things that I have herd of my Father, have I made known unto you.
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And the fruition of this friendship, which neither slackens in all our life, nor ends at our death, the Lord of Life,
And the fruition of this friendship, which neither slackens in all our life, nor ends At our death, the Lord of Life,
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for the death of his most innocent Son, afford to us all. Amen.
for the death of his most innocent Son, afford to us all. Amen.
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A SERMON Preached at the SPITTLE Ʋpon Easter-Munday, 1662. SERMON XXV. 2 Cor. 4.6.
A SERMON Preached At the SPITTLE Ʋpon Easter-Munday, 1662. SERMON XXV. 2 Cor. 4.6.
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For, God who commanded light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ.
For, God who commanded Light to shine out of darkness, hath shined in our hearts, to give the Light of the knowledge of the glory of God, in the face of jesus christ.
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THe first Book of the Bible, begins with the beginning; In principio, says Moses, in Genesis; In the beginning God created heaven and earth:
THe First Book of the bible, begins with the beginning; In principio, Says Moses, in Genesis; In the beginning God created heaven and earth:
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and can there be any thing prius principio, before the beginning? Before this beginning, there is.
and can there be any thing prius principio, before the beginning? Before this beginning, there is.
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The last Book of the Bible, (in the order as they were written) the Gospel of St. John, begins with the same word too;
The last Book of the bible, (in the order as they were written) the Gospel of Saint John, begins with the same word too;
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In principio, says St. John; In the beginning was the Word: In principio, Says Saint John; In the beginning was the Word:
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and here, Novissimum primum, the last beginning is the first; St. John 's beginning, before Moses; Moses speaking but of the Creature,
and Here, Novissimum primum, the last beginning is the First; Saint John is beginning, before Moses; Moses speaking but of the Creature,
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and St. John of the Creator;
and Saint John of the Creator;
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and of the Creator, before he took that name, before he came to the act of Creation;
and of the Creator, before he took that name, before he Come to the act of Creation;
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as, the Word was with God, and was God from all Eternity. Our present Text is an Epitome of both those beginnings:
as, the Word was with God, and was God from all Eternity. Our present Text is an Epitome of both those beginnings:
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of the first beginning, the Creation, when God commanded light to shine out of darkness;
of the First beginning, the Creation, when God commanded Light to shine out of darkness;
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and of the other beginning, which is indeed the first, of Him, in whose face we shall have the knowledge of the glory of God, Christ Jesus.
and of the other beginning, which is indeed the First, of Him, in whose face we shall have the knowledge of the glory of God, christ jesus.
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The first Book of the Bible, is a Revelation, and so is the last, in the order as they stand, a Revelation too.
The First Book of the bible, is a Revelation, and so is the last, in the order as they stand, a Revelation too.
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To declare a production of all things out of nothing, (which is Moses his work;) that when I do not know,
To declare a production of all things out of nothing, (which is Moses his work;) that when I do not know,
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and care not whether I know or no, what so contemptible a Creature as an Ant is made of,
and care not whither I know or no, what so contemptible a Creature as an Ant is made of,
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but yet would fain know what so vast, and so considerable a thing as an Elephant is made of;
but yet would fain know what so vast, and so considerable a thing as an Elephant is made of;
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I care not for a mustard seed, but I would fain know what a Cedar is made of;
I care not for a mustard seed, but I would fain know what a Cedar is made of;
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I can leave out the consideration of the whole Earth, but would be glad to know what the Heavens,
I can leave out the consideration of the Whole Earth, but would be glad to know what the Heavens,
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and the glorious bodies in the Heavens, Sun, Moon and Stars are made of;
and the glorious bodies in the Heavens, Sun, Moon and Stars Are made of;
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I shall have but one answer from Moses for all, that all my Elephants, and Cedars,
I shall have but one answer from Moses for all, that all my Elephants, and Cedars,
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and the Heavens that I consider, were made of nothing; that a Cloud is as nobly born, as the Sun in the Heavens;
and the Heavens that I Consider, were made of nothing; that a Cloud is as nobly born, as the Sun in the Heavens;
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and a begger, as nobly, as the King upon Earth; if we consider the great Grand-father of them all, to be nothing:
and a beggar, as nobly, as the King upon Earth; if we Consider the great Grandfather of them all, to be nothing:
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to produce light of darkness thus, is a Revelation, a Manifestation of that, which, till then, was not: this Moses does.
to produce Light of darkness thus, is a Revelation, a Manifestation of that, which, till then, was not: this Moses does.
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St. John 's is a Revelation too:
Saint John is is a Revelation too:
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a Manifestation of that state, which shall be, and be for ever, after all those which were produced of nothing, shall be return'd and ressolv'd to nothing again;
a Manifestation of that state, which shall be, and be for ever, After all those which were produced of nothing, shall be returned and ressolved to nothing again;
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the glorious state of the everlasting Jerusalem, the Kingdom of Heaven. Now this Text is a Revelation of both these Revelations:
the glorious state of the everlasting Jerusalem, the Kingdom of Heaven. Now this Text is a Revelation of both these Revelations:
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the first state, that which Moses reveals, was too dark for man to see; for it was nothing:
the First state, that which Moses reveals, was too dark for man to see; for it was nothing:
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The other, that which St. John reveals, is too bright, too dazling for man to look upon;
The other, that which Saint John reveals, is too bright, too dazzling for man to look upon;
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for it is no one limited, determined Object, but all at once, glory, and the seat and fountain of all glory, the face of Christ Jesus.
for it is no one limited, determined Object, but all At once, glory, and the seat and fountain of all glory, the face of christ jesus.
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The Holy Ghost hath shewed us both these, severally in Moses, and in St. John, and both together in St. Paul, in this Text:
The Holy Ghost hath showed us both these, severally in Moses, and in Saint John, and both together in Saint Paul, in this Text:
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where, as the Sun stands in the midst of the Heavens, and shews us both the Creatures that are below it, upon Earth,
where, as the Sun Stands in the midst of the Heavens, and shows us both the Creatures that Are below it, upon Earth,
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and the Creatures that are above it, the Stars in Heaven;
and the Creatures that Are above it, the Stars in Heaven;
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so St. Paul, as he is made an Apostle of the Gentiles, stands in the midst of this Text, (God hath shin'd in our hearts:) Ours,
so Saint Paul, as he is made an Apostle of the Gentiles, Stands in the midst of this Text, (God hath shined in our hearts:) Ours,
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as we are Apostolical Ministers of the Gospel;
as we Are Apostolical Ministers of the Gospel;
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and he shows us the greatness of God, in the Creation which was before, when God commanded light out of darkness;
and he shows us the greatness of God, in the Creation which was before, when God commanded Light out of darkness;
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and the goodness of God which shall be hereafter, when he shall give us the light of the knowledge of the glory of God, in the face of Christ Jesus.
and the Goodness of God which shall be hereafter, when he shall give us the Light of the knowledge of the glory of God, in the face of christ jesus.
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So that this Text, giving light, by which we see, light commanded by God out of darkness;
So that this Text, giving Light, by which we see, Light commanded by God out of darkness;
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and the Object which we are to see, the knowledge of the glory of God;
and the Object which we Are to see, the knowledge of the glory of God;
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and this Object being brought within a convenient distance to be seen in the face of Jesus Christ.
and this Object being brought within a convenient distance to be seen in the face of jesus christ.
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And a fit and well-disposed Medium being illumin'd, through which we may see it, God having shin'd in our hearts, established a Ministry of the Gospel:
And a fit and well-disposed Medium being illumined, through which we may see it, God having shined in our hearts, established a Ministry of the Gospel:
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for that purpose, if you bring but eyes, to that which this Text brings, Light,
for that purpose, if you bring but eyes, to that which this Text brings, Light,
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and Object, and Distance, and Means, then, as St. Basil said of the Book of Psalms, upon an impossible supposition,
and Object, and Distance, and Means, then, as Saint Basil said of the Book of Psalms, upon an impossible supposition,
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8830
If all the other Books of Scripture could perish, there were enough in that one,
If all the other Books of Scripture could perish, there were enough in that one,
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for the catechising of all that did believe, and for the convincing of all that did not:
for the catechising of all that did believe, and for the convincing of all that did not:
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so if all the other Writings of St. Paul could perish, this Text were enough to carry us through the body of Divinity, from the Cradle of the world, in the Creation,
so if all the other Writings of Saint Paul could perish, this Text were enough to carry us through the body of Divinity, from the Cradle of the world, in the Creation,
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when God commanded light out of darkness, to the Grave; and beyond the Grave of the world, to the last Dissolution;
when God commanded Light out of darkness, to the Grave; and beyond the Grave of the world, to the last Dissolution;
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and beyond it, when we shall have fully, the light of the knowledge of the glory of God, in the face of Christ Jesus.
and beyond it, when we shall have Fully, the Light of the knowledge of the glory of God, in the face of christ jesus.
cc p-acp pn31, c-crq pns12 vmb vhi av-j, dt n1 pp-f dt n1 pp-f dt n1 pp-f np1, p-acp dt n1 pp-f np1 np1.
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Now, whilst I am to speak of all this, this, which is Omne scibile, all, and more then can fall within the comprehension of a natural man;
Now, while I am to speak of all this, this, which is Omne scibile, all, and more then can fallen within the comprehension of a natural man;
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for it is the beginning of this world, and it is the way to the next,
for it is the beginning of this world, and it is the Way to the next,
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and it is the next world it self, I comfort my self at my first setting out, with that of St. Gregory, Purgatas aures, & hominum gratiam nancisci, nonne Dei donum est? I take it for one of Gods great blessings to me,
and it is the next world it self, I Comfort my self At my First setting out, with that of Saint Gregory, Purgatas aures, & hominum gratiam nancisci, nonne Dei Donum est? I take it for one of God's great blessings to me,
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if he have given me now an Auditory, Purgatae auris, of such spiritual and circumcised Ears,
if he have given me now an Auditory, Purgatae Auris, of such spiritual and circumcised Ears,
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as come not to hear that Wisdom of Words, which may make the Cross of Christ of none effect;
as come not to hear that Wisdom of Words, which may make the Cross of christ of none Effect;
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much less such itching Ears, as come to hear popular and seditious Calumnies and Scandals, and Reproaches, cast upon the present State and Government.
much less such itching Ears, as come to hear popular and seditious Calumnies and Scandals, and Reproaches, cast upon the present State and Government.
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For, a man may make a Sermon, a Satyr;
For, a man may make a Sermon, a Satyr;
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he may make a Prayer, a Libel, if upon colour of preaching, or praying, against toleration of Religion,
he may make a Prayer, a Libel, if upon colour of preaching, or praying, against toleration of Religion,
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or persecution for Religion, he would insinuate, that any such tolerations are prepared for us, or such persecutions threatned against us.
or persecution for Religion, he would insinuate, that any such tolerations Are prepared for us, or such persecutions threatened against us.
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But if for speaking the mysteries of your salvation, plainly, sincerely, inelegantly, inartificially; for the Gold, and not for the Fashion;
But if for speaking the Mysteres of your salvation, plainly, sincerely, inelegantly, inartificially; for the Gold, and not for the Fashion;
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for the Matter, and not for the Form, Nanciscor populi gratiam, my service may be acceptable to Gods people, and available to their Edification;
for the Matter, and not for the From, Nanciscor People gratiam, my service may be acceptable to God's people, and available to their Edification;
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Nonne Dei donum, shall not I call this a great Blessing of God? Beloved, in him, I must; I do.Nonne Dei Donum, shall not I call this a great Blessing of God? beloved, in him, I must; I do.
n1 fw-la fw-la, vmb xx pns11 vvi d dt j n1 pp-f np1? j-vvn, p-acp pno31, pns11 vmb; pns11 vdb.
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And therefore, because I presume I speak to such, I take to my self, that which follows there, in the same Father, that he that speaks to such a people, does not his duty,
And Therefore, Because I presume I speak to such, I take to my self, that which follows there, in the same Father, that he that speaks to such a people, does not his duty,
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if he consider not deliberately, Quibus, Quando, Quantum loquatur; both to whom, and at what time, and how much he is to speak. I consider the persons;
if he Consider not deliberately, Quibus, Quando, Quantum loquatur; both to whom, and At what time, and how much he is to speak. I Consider the Persons;
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and I consider that the greatest part, by much, are persons born since the Reformation of Religion,
and I Consider that the greatest part, by much, Are Persons born since the Reformation of Religion,
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since the death of Idolatry in this Land;
since the death of Idolatry in this Land;
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and therefore not naturaliz'd by Conversion, by Transplantation from another Religion to this, but born the natural children of this Church;
and Therefore not naturalized by Conversion, by Transplantation from Another Religion to this, but born the natural children of this Church;
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and therefore, to such persons, I need not lay hold upon any points of controverted Doctrine.
and Therefore, to such Persons, I need not lay hold upon any points of controverted Doctrine.
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I consider also Quando, the time;
I Consider also Quando, the time;
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and I consider, that it is now, in these days of Easter, when the greatest part of this Auditory, have,
and I Consider, that it is now, in these days of Easter, when the greatest part of this Auditory, have,
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or will renew their Hands to Christ Jesus in the Sacrament of his Body, and his Blood;
or will renew their Hands to christ jesus in the Sacrament of his Body, and his Blood;
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that they will rather loose theirs, then lack his:
that they will rather lose theirs, then lack his:
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and therefore towards persons, who have testified that disposition in that seal, I need not depart into any vehement,
and Therefore towards Persons, who have testified that disposition in that seal, I need not depart into any vehement,
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or passionate Exhortations to constancy and perseverance, as though there were occasion to doubt it.
or passionate Exhortations to constancy and perseverance, as though there were occasion to doubt it.
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And I consider lastly, Quantum, how much is necessary to be spoken to such a people, so disposed;
And I Consider lastly, Quantum, how much is necessary to be spoken to such a people, so disposed;
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and therefore, farther then the custom, and solemnity of this day, and place, lays an Obligation upon me, I will not extend my self to an unnecessary length;
and Therefore, farther then the custom, and solemnity of this day, and place, lays an Obligation upon me, I will not extend my self to an unnecessary length;
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especially, because that which shall be said by me, and by my Brethren which come after,
especially, Because that which shall be said by me, and by my Brothers which come After,
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and were worthy to come before me, in this place, is to be said to you again, by another, who alone, takes as much pains,
and were worthy to come before me, in this place, is to be said to you again, by Another, who alone, Takes as much pains,
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as all we, and all you too: Hears all, with as much patience as all you;
as all we, and all you too: Hears all, with as much patience as all you;
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and is to speak of all, with as much, and more labour, then all we.
and is to speak of all, with as much, and more labour, then all we.
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Much therefore for your ease, somewhat for his, a little for mine own, with such succinctness and brevity,
Much Therefore for your ease, somewhat for his, a little for mine own, with such succinctness and brevity,
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as may consist with clearness, and perspicuity, in such manner, and method, as may best enlighten your understandings,
as may consist with clearness, and perspicuity, in such manner, and method, as may best enlighten your understandings,
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and least encumber your memories, I shall open unto you that light, which God commanded out of darkness,
and least encumber your memories, I shall open unto you that Light, which God commanded out of darkness,
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and that light by which he hath shin'd in our hearts;
and that Light by which he hath shined in our hearts;
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and this light, by which we shall have the knowledge of the glory of God, in the face of Christ Jesus.
and this Light, by which we shall have the knowledge of the glory of God, in the face of christ jesus.
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Our parts therefore in these words, must necessarily be three; three Lights. The first, shows us our Creation; the second, our Vocation; the third, our Glorification. Our parts Therefore in these words, must necessarily be three; three Lights. The First, shows us our Creation; the second, our Vocation; the third, our Glorification.
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In the first, We, who were but, (but what?) but nothing, were made Creatures:
In the First, We, who were but, (but what?) but nothing, were made Creatures:
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In the second, we, who were but Gentiles, were made Christians: In the third, we, who were but men, shall be made saints.
In the second, we, who were but Gentiles, were made Christians: In the third, we, who were but men, shall be made Saints.
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In the first, God took us, when there was no world: In the second, God sustains us, in an ill world:
In the First, God took us, when there was no world: In the second, God sustains us, in an ill world:
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In the third, God shall crown us, in a glorious and joyful world. In the first, God made us;
In the third, God shall crown us, in a glorious and joyful world. In the First, God made us;
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in the second, God mends us; in the third, God shall perfect us. First, God commanded light out of darkness, that man might see the Creature;
in the second, God mends us; in the third, God shall perfect us. First, God commanded Light out of darkness, that man might see the Creature;
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then he shin'd in our hearts, that man might see himself;
then he shined in our hearts, that man might see himself;
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at last, he shall shine so in the face of Christ Jesus, that man may see God, and live;
At last, he shall shine so in the face of christ jesus, that man may see God, and live;
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and live as long, as that God of light and life shall live himself. Every one of these Parts, will have divers Branches;
and live as long, as that God of Light and life shall live himself. Every one of these Parts, will have diverse Branches;
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and it is time to enter into them.
and it is time to enter into them.
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In the first, the Creation, because this Text does not purposely and primarily deliver the Doctrine of the Creation, not prove it, not press it, not enforce it;
In the First, the Creation, Because this Text does not purposely and primarily deliver the Doctrine of the Creation, not prove it, not press it, not enforce it;
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but rather suppose it, and then propose it by way of Example and Comparison; (for when the Apostles says, God, who commanded light out of darkness, hath shin'd in our hearts, he intimates therein, these two Propositions:
but rather suppose it, and then propose it by Way of Exampl and Comparison; (for when the Apostles Says, God, who commanded Light out of darkness, hath shined in our hearts, he intimates therein, these two Propositions:
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first, that the same God that does the one, does the other too; God perfects his works;
First, that the same God that does the one, does the other too; God perfects his works;
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and then this Proposition also, As God hath done the one, he hath done the other:
and then this Proposition also, As God hath done the one, he hath done the other:
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God himself works by Patterns, by Examples.) These two Propositions shall therefore be our two first Branches in this first Part. First, Idem Deus, the same God goes through his works;
God himself works by Patterns, by Examples.) These two Propositions shall Therefore be our two First Branches in this First Part. First, Idem Deus, the same God Goes through his works;
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and therefore let us never fear that God will be weary: and then Sicut Deus, as God hath done, he will do again;
and Therefore let us never Fear that God will be weary: and then Sicut Deus, as God hath done, he will do again;
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he works by pattern, and so must we:
he works by pattern, and so must we:
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and then from these two, we shall descend to our third Proposition, Quid Deus, what God is said to have done here;
and then from these two, we shall descend to our third Proposition, Quid Deus, what God is said to have done Here;
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and it is, that he commanded light out of darkness. In these three, we shall determine this Part;
and it is, that he commanded Light out of darkness. In these three, we shall determine this Part;
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and for the Branches of the other two Parts, our Vocation, and our Glorification, it will be a less burden to your memories, to open them then,
and for the Branches of the other two Parts, our Vocation, and our Glorification, it will be a less burden to your memories, to open them then,
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when we come to handle the Parts themselves, then altogether now. Now we shall proceed in the Branches of the first Part.
when we come to handle the Parts themselves, then altogether now. Now we shall proceed in the Branches of the First Part.
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In this, our first Consideration is, Idem Deus, the same our God goes through all.
In this, our First Consideration is, Idem Deus, the same our God Goes through all.
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Those divers Hereticks who thought there were two Gods, (for Cordon thought so, and Marcion thought so too;
Those diverse Heretics who Thought there were two God's, (for Cordon Thought so, and Marcion Thought so too;
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the Gnostiques thought so, and the Maniches thought so too) though they differ'd in their mistakings, (for errour is always manifold,
the Gnostics Thought so, and the Maniches Thought so too) though they differed in their mistakings, (for error is always manifold,
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and multiform) yet all their errours were upon this ground, this root, They could nor comprehend that the same God should be the God of Justice,
and multiform) yet all their errors were upon this ground, this root, They could nor comprehend that the same God should be the God of justice,
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and the God of Mercy too;
and the God of Mercy too;
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a God that had an earnestness to punish sin, and an easiness to pardon sin too.
a God that had an earnestness to Punish since, and an easiness to pardon since too.
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Cordon, who was first, though he made two Gods, yet he used them both reasonable well;Cordon, who was First, though he made two God's, yet he used them both reasonable well;
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for with him, Alter Bonus, Alter Justus; one of his Gods is perfectly good, merciful; and the other, though he be not so very good, yet he is just.
for with him, Altar Bonus, Alter Justus; one of his God's is perfectly good, merciful; and the other, though he be not so very good, yet he is just.
c-acp p-acp pno31, vvb fw-la, fw-la np1; crd pp-f po31 n2 vbz av-j j, j; cc dt n-jn, cs pns31 vbb xx av av j, av pns31 vbz j.
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Marcion, who came after, says worse;Marcion, who Come After, Says Worse;
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(30) sermon (DIV1)
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because he could not discern the good purposes of God in inflicting Judgements, nor the good use which good men make of his Corrections;
Because he could not discern the good Purposes of God in inflicting Judgments, nor the good use which good men make of his Corrections;
c-acp pns31 vmd xx vvi dt j n2 pp-f np1 p-acp vvg n2, ccx dt j n1 r-crq j n2 vvi pp-f po31 n2;
(30) sermon (DIV1)
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but thought all acts of his Justice to be calamitous and intolerable, and naturally evil: therefore with him, Alter Bonus, Alter Malus;
but Thought all acts of his justice to be calamitous and intolerable, and naturally evil: Therefore with him, Altar Bonus, Alter Malus;
cc-acp vvd d n2 pp-f po31 n1 pc-acp vbi j cc j, cc av-j j-jn: av p-acp pno31, vvb fw-la, fw-la fw-la;
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he that is the merciful God, is his good God; and he that is so just, but just, is an ill God.
he that is the merciful God, is his good God; and he that is so just, but just, is an ill God.
pns31 cst vbz dt j np1, vbz po31 j n1; cc pns31 cst vbz av j, cc-acp av, vbz dt j-jn np1.
(30) sermon (DIV1)
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8903
Hence they came to call the God of the New Testament, a good God, because there was Copiosa Redemptio, plentiful Redemption in the Gospel:
Hence they Come to call the God of the New Testament, a good God, Because there was Copiosa Redemptio, plentiful Redemption in the Gospel:
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(30) sermon (DIV1)
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and the God of the Old Testament, Malum Deum, an ill God, because they thought all penalties of the Law, evil. They came lower;
and the God of the Old Testament, Malum God, an ill God, Because they Thought all penalties of the Law, evil. They Come lower;
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(30) sermon (DIV1)
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to call that God, which created the Upper Region of man, the Brain, and the Heart, (the presence and privy Chamber of Reason,
to call that God, which created the Upper Region of man, the Brain, and the Heart, (the presence and privy Chamber of Reason,
pc-acp vvi cst np1, r-crq vvd dt jc n1 pp-f n1, dt n1, cc dt n1, (dt n1 cc j n1 pp-f n1,
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and consequently of Religion too) a good God, because good things are enacted there;
and consequently of Religion too) a good God, Because good things Are enacted there;
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(30) sermon (DIV1)
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and that God that created the Lower Region of man, the seat and scene of Carnal Desires,
and that God that created the Lower Region of man, the seat and scene of Carnal Desires,
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(30) sermon (DIV1)
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and inordinate Affections, an ill God, because ill actions are perpetrated there.
and inordinate Affections, an ill God, Because ill actions Are perpetrated there.
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(30) sermon (DIV1)
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But Idem Deus, the same God that commanded light out of darkness, hath shin'd in our hearts:
But Idem Deus, the same God that commanded Light out of darkness, hath shined in our hearts:
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(30) sermon (DIV1)
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The God of the Law, and the God of the Gospel too; The God of the Brain, and the God of the Belly too;
The God of the Law, and the God of the Gospel too; The God of the Brain, and the God of the Belly too;
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(30) sermon (DIV1)
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8911
The God of Mercy, and the God of Justice too, is all one God.
The God of Mercy, and the God of justice too, is all one God.
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(30) sermon (DIV1)
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8912
In all the Scriptures, you shall scarce find such a Demonstration of Gods Indignation, such a severe Execution, as that upon the Syrians;
In all the Scriptures, you shall scarce find such a Demonstration of God's Indignation, such a severe Execution, as that upon the Syrians;
p-acp d dt n2, pn22 vmb av-j vvi d dt n1 pp-f npg1 n1, d dt j n1, c-acp cst p-acp dt njp2;
(30) sermon (DIV1)
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8913
when, after the slaughter of one hundred thousand foot in the field in one day, the walls of the City, into which they fled, fell,
when, After the slaughter of one hundred thousand foot in the field in one day, the walls of the city, into which they fled, fell,
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(30) sermon (DIV1)
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and slew twenty seven thousand more.
and slew twenty seven thousand more.
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The Armies of the Israelites were that day, but as little flocks of kids, says the Text there;
The Armies of the Israelites were that day, but as little flocks of kids, Says the Text there;
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(30) sermon (DIV1)
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8916
and yet those few, slew one hundred thousand. The Walls of Aphak promised succour; and yet they fell, and slew twenty seven thousand.
and yet those few, slew one hundred thousand. The Walls of Aphak promised succour; and yet they fell, and slew twenty seven thousand.
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(30) sermon (DIV1)
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8917
Now from whence proceeded Gods vehement anger in this defeat? The Prophet tells the King the cause;
Now from whence proceeded God's vehement anger in this defeat? The Prophet tells the King the cause;
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(30) sermon (DIV1)
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8918
Because the Syrians have said, The Lord is God of the hills, but he is not God of the vallies. Because the Syrians have said, The Lord is God of the hills, but he is not God of the valleys.
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(30) sermon (DIV1)
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8919
The Israelites had beaten them upon the Hills, and they could not attribute this to their Forces, for they were very small;
The Israelites had beaten them upon the Hills, and they could not attribute this to their Forces, for they were very small;
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(30) sermon (DIV1)
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8920
they must necessarily ascribe it to their God; but they thought they might find a way to be too hard for their God:
they must necessarily ascribe it to their God; but they Thought they might find a Way to be too hard for their God:
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(30) sermon (DIV1)
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8921
and therefore, since he was a God of the mountains, they would fight with him in the vallies. But the God of Israel is Idem Deus, one and the same God.
and Therefore, since he was a God of the Mountains, they would fight with him in the valleys. But the God of Israel is Idem Deus, one and the same God.
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(30) sermon (DIV1)
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8922
He is Jugatinus and Vallonia both, as St. Aug. speaks out of the Roman Authors: he is God of the mountains, he can exalt;
He is Jugatinus and Vallonia both, as Saint Aug. speaks out of the Roman Authors: he is God of the Mountains, he can exalt;
pns31 vbz np1 cc np1 d, c-acp n1 np1 vvz av pp-f dt njp n2: pns31 vbz np1 pp-f dt n2, pns31 vmb vvi;
(30) sermon (DIV1)
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8923
and he is God of the Vallies, he can throw down. Our Age hath produced such Syrians, too;
and he is God of the Valleys, he can throw down. Our Age hath produced such Syrians, too;
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8924
Men, who, after God hath declared himself against them many ways, have yet thought they might get an advantage upon him some other way. They begun in Rebellions;
Men, who, After God hath declared himself against them many ways, have yet Thought they might get an advantage upon him Some other Way. They begun in Rebellions;
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(30) sermon (DIV1)
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8925
animated persons of great blood, and great place, to rebels their Rebellions God frustrated.
animated Persons of great blood, and great place, to rebels their Rebellions God frustrated.
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8926
Then they came to say, (to say in actions) Their God is God of Rebellions, a God that resists Rebellions;
Then they Come to say, (to say in actions) Their God is God of Rebellions, a God that resists Rebellions;
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(30) sermon (DIV1)
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8927
but he is no God of Excommunications: then they excommunicated us.
but he is no God of Excommunications: then they excommunicated us.
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(30) sermon (DIV1)
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8928
But our God cast those thunder-bolts, those Bruta fulmina, into the Sea, no man took fire at them.
But our God cast those thunderbolts, those Bruta Thunderbolts, into the Sea, no man took fire At them.
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(30) sermon (DIV1)
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8929
Then they said, He is a God of Excommunications, he will not suffer an Excommunication stollen out in his Name, against his Children, to do any harm;
Then they said, He is a God of Excommunications, he will not suffer an Excommunication stolen out in his Name, against his Children, to do any harm;
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(30) sermon (DIV1)
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but he is no God of Invasion, let's try him there: Then they procured Invasion;
but he is no God of Invasion, let's try him there: Then they procured Invasion;
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(30) sermon (DIV1)
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8931
and there the God of Israel shew'd himself the Lord of Hosts, and scattered them there.
and there the God of Israel showed himself the Lord of Hosts, and scattered them there.
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(30) sermon (DIV1)
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8932
Then they said, he is the God of Invasions, annihilates them; but he is not the God of Supplantations;
Then they said, he is the God of Invasions, annihilates them; but he is not the God of Supplantations;
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8933
surely their God will not pry into a Cellar, he will not peep into a vault;
surely their God will not pry into a Cellar, he will not peep into a vault;
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(30) sermon (DIV1)
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8934
he is the God of water, but he is not the God of fire; let's try him in that Element;
he is the God of water, but he is not the God of fire; let's try him in that Element;
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(30) sermon (DIV1)
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8935
and in that Element, they saw one another justly eviscorated, and their bowels burnt. All this they have said, so as we have heard them;
and in that Element, they saw one Another justly eviscorated, and their bowels burned. All this they have said, so as we have herd them;
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(30) sermon (DIV1)
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8936
for they have said it in loud Actions, and still they say something in corners, which we do not hear.
for they have said it in loud Actions, and still they say something in corners, which we do not hear.
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(30) sermon (DIV1)
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8937
Either he is not a God of Equivocations, and therefore let us be lying spirits in the mouthes of some of his Prophets, draw some men that are in great Opinion of Learning, to our side,
Either he is not a God of Equivocations, and Therefore let us be lying spirits in the mouths of Some of his prophets, draw Some men that Are in great Opinion of Learning, to our side,
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(30) sermon (DIV1)
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8938
or at least draw the people into an Opinion that we have drawn them;
or At least draw the people into an Opinion that we have drawn them;
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(30) sermon (DIV1)
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8939
or else, he is not the God of jealousie and suspition, and therefore let us supple and slumber him with security, and pretences and disguises.
or Else, he is not the God of jealousy and suspicion, and Therefore let us supple and slumber him with security, and pretences and disguises.
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(30) sermon (DIV1)
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8940
But he is Idem Deus; that God who hath begun, and proceeded, will persevere in mercy towards us.
But he is Idem Deus; that God who hath begun, and proceeded, will persevere in mercy towards us.
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(30) sermon (DIV1)
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8941
Our God is not out of breath, because he hath blown one tempest, and swallowed a Navy:
Our God is not out of breath, Because he hath blown one tempest, and swallowed a Navy:
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(30) sermon (DIV1)
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8942
Our God hath not burnt out his eyes, because he hath looked upon a Train of Powder:
Our God hath not burned out his eyes, Because he hath looked upon a Train of Powder:
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(30) sermon (DIV1)
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8943
In the the light of Heaven, and in the darkness of hell, he sees alike; he sees not onely all Machinations of hands, when things come to action;
In the the Light of Heaven, and in the darkness of hell, he sees alike; he sees not only all Machinations of hands, when things come to actium;
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(30) sermon (DIV1)
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8944
but all Imaginations of hearts, when they are in their first Consultations: past, and present, and future, distinguish not his Quando; all is one time to him:
but all Imaginations of hearts, when they Are in their First Consultations: past, and present, and future, distinguish not his Quando; all is one time to him:
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(30) sermon (DIV1)
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8945
Mountains and Vallies, Sea and Land, distinguish not his Ubi; all is one place to him:
Mountains and Valleys, Sea and Land, distinguish not his Ubi; all is one place to him:
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(30) sermon (DIV1)
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8946
When I begin, says God to Eli, I will make an end; not onely that all Gods purposes shall have their certain end, but that even then,When I begin, Says God to Eli, I will make an end; not only that all God's Purposes shall have their certain end, but that even then,
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(30) sermon (DIV1)
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8947
when he begins, he makes an end:
when he begins, he makes an end:
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(30) sermon (DIV1)
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8948
from the very beginning, imprints an infallible assurance, that whom he loves, he loves to the end:
from the very beginning, imprints an infallible assurance, that whom he loves, he loves to the end:
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(30) sermon (DIV1)
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8949
as a Circle is printed all at once, so his beginning and ending is all one.
as a Circle is printed all At once, so his beginning and ending is all one.
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(30) sermon (DIV1)
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8950
Make thou also the same interpretation of this Idem Deus, in all the Vicissitudes and Changes of this World.
Make thou also the same Interpretation of this Idem Deus, in all the Vicissitudes and Changes of this World.
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(30) sermon (DIV1)
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8951
Hath God brought thee from an Exposititious Child laid out in the streets, of uncertain name, of unknown Parents, to become the first foundation-stone of a great family,
Hath God brought thee from an Exposititious Child laid out in the streets, of uncertain name, of unknown Parents, to become the First Foundation-stone of a great family,
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(30) sermon (DIV1)
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8952
and to enoble a posterity? Hath God brought thee from a Carriers Pack, upon which thou camest up, to thy change of Foot-Cloathes,
and to ennoble a posterity? Hath God brought thee from a Carriers Pack, upon which thou camest up, to thy change of Foot-Cloathes,
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(30) sermon (DIV1)
439
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8953
and Coaches? Hath God brought thee from one of these Blew-Coats, to one of those Scarlet Gowns? Attribute not this to thine own Industry,
and Coaches? Hath God brought thee from one of these Blew-Coats, to one of those Scarlet Gowns? Attribute not this to thine own Industry,
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(30) sermon (DIV1)
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8954
nor to thine own Frugality; (for, Industry is but Fortunes right hand, and Frugality her left;) but come to Davids Acclamation, Dominus Fecit, It is the Lords doing: That takes away the impossibility:
nor to thine own Frugality; (for, Industry is but Fortune's right hand, and Frugality her left;) but come to Davids Acclamation, Dominus Fecit, It is the lords doing: That Takes away the impossibility:
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(30) sermon (DIV1)
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8955
If the Lord will do it, it may be, it must be done; but yet even that takes not away the wonder; If the Lord will do it, it may be, it must be done; but yet even that Takes not away the wonder;
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(30) sermon (DIV1)
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8956
for, as it follows there, Domiminus fecit, & est Mirabile, though the Lord have done it, it is wonderful in our eyes, to see whom,
for, as it follows there, Domiminus fecit, & est Marvelous, though the Lord have done it, it is wondered in our eyes, to see whom,
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(30) sermon (DIV1)
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8957
and from whence, and whither, and how God does raise, and exalt some men.
and from whence, and whither, and how God does raise, and exalt Some men.
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(30) sermon (DIV1)
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8958
And then if God be pleas'd to make thee a Roll written on both sides, a History of Adversity, as well as of Prosperity:
And then if God be pleased to make thee a Roll written on both sides, a History of Adversity, as well as of Prosperity:
cc av cs np1 vbb vvn pc-acp vvi pno21 dt n1 vvn p-acp d n2, dt n1 pp-f n1, c-acp av c-acp pp-f n1:
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if when he hath fill'd his Tables, with the story of Mardoche, a man strangely raised, he takes his Spunge,
if when he hath filled his Tables, with the story of Mardoche, a man strangely raised, he Takes his Sponge,
cs c-crq pns31 vhz vvn po31 n2, p-acp dt n1 pp-f np1, dt n1 av-j vvn, pns31 vvz po31 n1,
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and wipes out all that, and writes down in thee, the story of Job, a man strangely ruin'd, all this is Idem Deus, still the same God,
and wipes out all that, and writes down in thee, the story of Job, a man strangely ruined, all this is Idem Deus, still the same God,
cc vvz av d d, cc vvz a-acp p-acp pno21, dt n1 pp-f np1, dt n1 av-j vvn, d d vbz fw-la fw-la, av dt d np1,
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and the same purpose in that God, still to bring thee nearer to him, though by a lower way.
and the same purpose in that God, still to bring thee nearer to him, though by a lower Way.
cc dt d n1 p-acp d np1, av pc-acp vvi pno21 av-jc p-acp pno31, cs p-acp dt jc n1.
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If then thou abound, come not to say with the over-secure man, Soul, thou hast much goods laid up,
If then thou abound, come not to say with the over-secure man, Soul, thou hast much goods laid up,
cs av pns21 vvb, vvb xx pc-acp vvi p-acp dt j n1, n1, pns21 vh2 d n2-j vvn a-acp,
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for many years, take thine ease, eat, drink and be merry: for many Years, take thine ease, eat, drink and be merry:
p-acp d n2, vvb po21 n1, vvb, vvb cc vbi j:
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and if thou want, come not to that impatience of that Prophet, Satis est, Lord, this is enough, now take away my life:
and if thou want, come not to that impatience of that Prophet, Satis est, Lord, this is enough, now take away my life:
cc cs pns21 vvb, vvb xx p-acp d n1 pp-f d n1, fw-la fw-la, n1, d vbz av-d, av vvb av po11 n1:
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Nay, though the Lord lead thee into tentation, and do not deliver thee from Egypt, but let thee fall into a sin,
Nay, though the Lord led thee into tentation, and do not deliver thee from Egypt, but let thee fallen into a since,
uh, cs dt n1 vvb pno21 p-acp n1, cc vdb xx vvi pno21 p-acp np1, p-acp vvi pno21 vvi p-acp dt n1,
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though he let thee fall so far, as to doubt of his mercy for that sin,
though he let thee fallen so Far, as to doubt of his mercy for that since,
cs pns31 vvb pno21 vvi av av-j, c-acp pc-acp vvi pp-f po31 n1 p-acp d n1,
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yet Idem Deus, all this while, all this is the same God;
yet Idem Deus, all this while, all this is the same God;
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and even that voice, though it have an account of despair in it, is the voice of God;
and even that voice, though it have an account of despair in it, is the voice of God;
cc av d n1, cs pn31 vhb dt n1 pp-f n1 p-acp pn31, vbz dt n1 pp-f np1;
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and though it be spoken in the mouth of the Devil, it is God that speakes it;
and though it be spoken in the Mouth of the devil, it is God that speaks it;
cc cs pn31 vbb vvn p-acp dt n1 pp-f dt n1, pn31 vbz np1 cst vvz pn31;
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for even then, when the Devil possesses man, God possesses the Devil. God can make his profit, and thine, of thy sin:
for even then, when the devil Possesses man, God Possesses the devil. God can make his profit, and thine, of thy since:
c-acp av av, c-crq dt n1 vvz n1, np1 vvz dt n1. np1 vmb vvi po31 n1, cc png21, pp-f po21 n1:
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he can make the horror of a sin committed, the occasion of thy repentance, and his mercy:
he can make the horror of a since committed, the occasion of thy Repentance, and his mercy:
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for, Shall there be evil in a City, and the Lord hath not done it? God is no disposer to sin, for, Shall there be evil in a city, and the Lord hath not done it? God is no disposer to since,
p-acp, vmb a-acp vbi j-jn p-acp dt n1, cc dt n1 vhz xx vdn pn31? np1 vbz dx n1 p-acp n1,
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but he is the disposer of sin: God is not Lord of sin, as Author of sin;
but he is the disposer of since: God is not Lord of since, as Author of since;
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but he is the Lord of sin, as Steward of it: and he dispenses not onely for our sins, but the sins themselves.
but he is the Lord of since, as Steward of it: and he dispenses not only for our Sins, but the Sins themselves.
cc-acp pns31 vbz dt n1 pp-f n1, c-acp n1 pp-f pn31: cc pns31 vvz xx av-j p-acp po12 n2, cc-acp dt n2 px32.
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God imprints not that obliquity, infuses not that venome that is in our sinful Actions, but God can extract good out of bad, and Cordials out of Poyson.
God imprints not that obliquity, infuses not that venom that is in our sinful Actions, but God can extract good out of bad, and Cordials out of Poison.
np1 n2 xx d n1, vvz xx d n1 cst vbz p-acp po12 j n2, cc-acp np1 vmb vvi j av pp-f j, cc n2 av pp-f n1.
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Be not thou therefore too nimble a Sophister, nor too pressing an Advocate against thine own soul:
Be not thou Therefore too nimble a Sophister, nor too pressing an Advocate against thine own soul:
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conclude not too soon, that God hath forsaken thee, because he hath let thee fall, and let thee lie some time, in some sin:
conclude not too soon, that God hath forsaken thee, Because he hath let thee fallen, and let thee lie Some time, in Some since:
vvb xx av av, cst np1 vhz vvn pno21, c-acp pns31 vhz vvn pno21 vvi, cc vvb pno21 vvb d n1, p-acp d n1:
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you know who did so, and yet was a man according to Gods own heart;
you know who did so, and yet was a man according to God's own heart;
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for God hath set his heart upon that way, to glorifie himself out of Davids repentance, rather then out of his innocence.
for God hath Set his heart upon that Way, to Glorify himself out of Davids Repentance, rather then out of his innocence.
p-acp np1 vhz vvn po31 n1 p-acp d n1, pc-acp vvi px31 av pp-f np1 n1, av-c cs av pp-f po31 n1.
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In the Hills, and in the Vallies too; in spiritual, as well as in temporal prosperity and adversity too;
In the Hills, and in the Valleys too; in spiritual, as well as in temporal Prosperity and adversity too;
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in the Old, and in the New Testament;
in the Old, and in the New Testament;
p-acp dt j, cc p-acp dt j n1;
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in the ways of mercy, and of justice too, thou maist find the same God, who is in every change Idem Deus; God, that is, the same God, who commanded light out of darkness, hath shin'd in our hearts:
in the ways of mercy, and of Justice too, thou Mayest find the same God, who is in every change Idem Deus; God, that is, the same God, who commanded Light out of darkness, hath shined in our hearts:
p-acp dt n2 pp-f n1, cc pp-f n1 av, pns21 vm2 vvi dt d np1, r-crq vbz p-acp d n1 fw-la fw-la; np1, cst vbz, dt d np1, r-crq vvd n1 av pp-f n1, vhz vvn p-acp po12 n2:
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And so we have done with the first Proposition.
And so we have done with the First Proposition.
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The next is, Sicut Deus; As God hath done the one, so he hath the other. The next is, Sicut Deus; As God hath done the one, so he hath the other.
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God brings himself into comparison with himself: Our unworthiness changes not his nature: His mercy is new every morning;
God brings himself into comparison with himself: Our unworthiness changes not his nature: His mercy is new every morning;
np1 vvz px31 p-acp n1 p-acp px31: po12 n1 vvz xx po31 n1: po31 n1 vbz j d n1;
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and, his mercy endureth for ever. One generation is a precedent to another, and God is his own Example;
and, his mercy Endureth for ever. One generation is a precedent to Another, and God is his own Exampl;
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whatsoever he hath done for us, he is ready to do again. When he had once written the Law in stone-tables, for the direction of his people,
whatsoever he hath done for us, he is ready to do again. When he had once written the Law in stone-tables, for the direction of his people,
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and that Moses in an over-vehement zeal and distemper, had broke those Tables, God turn'd to his precedent, remembred what he had done, and does so again;
and that Moses in an overvehement zeal and distemper, had broke those Tables, God turned to his precedent, remembered what he had done, and does so again;
cc cst np1 p-acp dt j n1 cc n1, vhd vvn d n2, np1 vvn p-acp po31 n1, vvd r-crq pns31 vhd vdn, cc vdz av av;
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he writes that Law again in new Tables.
he writes that Law again in new Tables.
pns31 vvz d n1 av p-acp j n2.
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When God had given us the light of the Reformation for a few years of a young King,
When God had given us the Light of the Reformation for a few Years of a young King,
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and that after him, in the time of a pious truly, but credulous Princess, a Cloud of blood over-shadowed us in a heavy persecution,
and that After him, in the time of a pious truly, but credulous Princess, a Cloud of blood overshadowed us in a heavy persecution,
cc cst p-acp pno31, p-acp dt n1 pp-f dt j av-j, cc-acp j n1, dt n1 pp-f n1 j pno12 p-acp dt j n1,
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yet God turn'd to his precedent, to the example of his former mercy, and in mercy re-established that light, which shines yet amongst us;
yet God turned to his precedent, to the Exampl of his former mercy, and in mercy Reestablished that Light, which shines yet among us;
av np1 vvn p-acp po31 n1, p-acp dt n1 pp-f po31 j n1, cc p-acp n1 j cst n1, r-crq vvz av p-acp pno12;
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and (if the sins of the people extinguish it not) shall shine as long as the Sun and Moon shall shine above.
and (if the Sins of the people extinguish it not) shall shine as long as the Sun and Moon shall shine above.
cc (cs dt n2 pp-f dt n1 vvb pn31 xx) vmb vvi c-acp av-j c-acp dt n1 cc n1 vmb vvi a-acp.
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The Lords hand is not shortned, nor weakned in the ways of justice; and his justice hath a Sicut, a precedent, an Example too.
The lords hand is not shortened, nor weakened in the ways of Justice; and his Justice hath a Sicut, a precedent, an Exampl too.
dt n2 n1 vbz xx vvn, ccx j-vvn p-acp dt n2 pp-f n1; cc po31 n1 vhz dt fw-la, dt n1, dt n1 av.
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There is Sicut Kore, If we sin as Kore and his Complices sinned, as Kore and his Complices, we shall perish.
There is Sicut Kore, If we sin as Kore and his Accomplices sinned, as Kore and his Accomplices, we shall perish.
pc-acp vbz fw-la n1, cs pns12 vvb p-acp n1 cc po31 n2 vvn, c-acp n1 cc po31 n2, pns12 vmb vvi.
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8996
There is an Anathema Sicut illud, Thou shalt not bring an abomination into thy house, (not an Idolator into thy house) lest thou be an accursed thing, There is an Anathema Sicut illud, Thou shalt not bring an abomination into thy house, (not an Idolater into thy house) lest thou be an accursed thing,
pc-acp vbz dt n1 fw-la fw-la, pns21 vm2 xx vvi dt n1 p-acp po21 n1, (xx dt n1 p-acp po21 n1) cs pns21 vbb dt j-vvn n1,
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Sicut illud, as guilty in the eye of God, as the Idolator himself. Sicut illud, as guilty in the eye of God, as the Idolater himself.
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8998
There is Sicut Midian; God can do unto the men of these times, as he did unto the Midianites,
There is Sicut Midian; God can do unto the men of these times, as he did unto the midianites,
pc-acp vbz fw-la jp; np1 vmb vdi p-acp dt n2 pp-f d n2, c-acp pns31 vdd p-acp dt np2,
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as to Sisera, as to Jabin, which perished, and became as the Dung of the earth.
as to Sisera, as to Jabin, which perished, and became as the Dung of the earth.
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He can make their Nobles Sicut Oreb, Sicut Zeeb, like unto Oreb, like unto Zeeb, and all their Princes Sicut Zebah, Sicut Salmana.
He can make their Nobles Sicut Oreb, Sicut Zeeb, like unto Oreb, like unto Zeeb, and all their Princes Sicut Zebah, Sicut Salmana.
pns31 vmb vvi po32 n2-j fw-la np1, fw-la np1, av-j p-acp np1, av-j p-acp np1, cc d po32 n2 fw-la np1, fw-la fw-la.
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There are precedents of his justice too.
There Are precedents of his Justice too.
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But yet in the greatest act of his justice that ever he did, which was the general drowning of the whole world,
But yet in the greatest act of his Justice that ever he did, which was the general drowning of the Whole world,
p-acp av p-acp dt js n1 pp-f po31 n1 cst av pns31 vdd, r-crq vbds dt j n-vvg pp-f dt j-jn n1,
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though that history remain as an everlasting Demonstration of his power, and of his justice, yet he would not have it remain as a precedent;
though that history remain as an everlasting Demonstration of his power, and of his Justice, yet he would not have it remain as a precedent;
cs d n1 vvi p-acp dt j n1 pp-f po31 n1, cc pp-f po31 n1, av pns31 vmd xx vhi pn31 vvi p-acp dt n1;
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but he records that, with that protestation, I will no more curse the earth, nor smite any more, every living thing, as I have done:
but he records that, with that protestation, I will no more curse the earth, nor smite any more, every living thing, as I have done:
cc-acp pns31 vvz d, p-acp d n1, pns11 vmb av-dx av-dc vvi dt n1, ccx vvi d dc, d j-vvg n1, c-acp pns11 vhb vdn:
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though I have show'd that I can do it, and have done it, I will do it no more.
though I have showed that I can do it, and have done it, I will do it no more.
c-acp pns11 vhb vvn cst pns11 vmb vdi pn31, cc vhb vdn pn31, pns11 vmb vdi pn31 av-dx av-dc.
(30) sermon (DIV1)
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God forbears, and wayes his own example in matter of justice; but God never shew'd any mercy, but he desires that that mercy may be recorded,
God forbears, and ways his own Exampl in matter of Justice; but God never showed any mercy, but he Desires that that mercy may be recorded,
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(30) sermon (DIV1)
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and produc'd, and pleaded to our Conscience, to the whole Congregation, to God himself, as a leading and a binding case,
and produced, and pleaded to our Conscience, to the Whole Congregation, to God himself, as a leading and a binding case,
cc vvn, cc vvd p-acp po12 n1, p-acp dt j-jn n1, p-acp np1 px31, c-acp dt n-vvg cc dt vvg n1,
(30) sermon (DIV1)
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as he commanded light out of darkness, so he hath shin'd in our hearts. God proceeds by example, by pattern:
as he commanded Light out of darkness, so he hath shined in our hearts. God proceeds by Exampl, by pattern:
c-acp pns31 vvn n1 av pp-f n1, av pns31 vhz vvn p-acp po12 n2. np1 vvz p-acp n1, p-acp n1:
(30) sermon (DIV1)
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9009
Even in this first great act presented in our Text, in the Creation he did so.
Even in this First great act presented in our Text, in the Creation he did so.
av p-acp d ord j n1 vvn p-acp po12 n1, p-acp dt n1 pns31 vdd av.
(30) sermon (DIV1)
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God had no external pattern in the Creation, for there was nothing extant;
God had no external pattern in the Creation, for there was nothing extant;
np1 vhd dx j n1 p-acp dt n1, c-acp pc-acp vbds pix j;
(30) sermon (DIV1)
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but God had from all Eternity an internal pattern, an Idaea, a pre-conception, a form in himself, according to which he produc'd every Creature.
but God had from all Eternity an internal pattern, an Idaea, a preconception, a from in himself, according to which he produced every Creature.
cc-acp np1 vhd p-acp d n1 dt j n1, dt np1, dt n1, dt n1 p-acp px31, vvg p-acp r-crq pns31 vvn d n1.
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And when God himself proceeds upon pre-conceptions, pre-meditations, shall we adventure to do, or to say any thing in his service unpremeditately, extemporally? It is not Gods way.
And when God himself proceeds upon preconceptions, pre-meditations, shall we adventure to do, or to say any thing in his service unpremeditately, extemporally? It is not God's Way.
cc c-crq np1 px31 vvz p-acp n2, n2, vmb pns12 vvi pc-acp vdi, cc pc-acp vvi d n1 p-acp po31 n1 j, av-j? pn31 vbz xx npg1 n1.
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Now, it is a penurious thing, to have but one Candle in a room:
Now, it is a penurious thing, to have but one Candle in a room:
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(30) sermon (DIV1)
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it is too dim a light to work by, to live by, to have but Rule and Precept alone;
it is too dim a Light to work by, to live by, to have but Rule and Precept alone;
pn31 vbz av j dt n1 pc-acp vvi p-acp, pc-acp vvi p-acp, pc-acp vhi p-acp n1 cc n1 av-j;
(30) sermon (DIV1)
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9015
Rule and Example together, direct us fully. Who shall be our Example? Idaea novi hominis Christus Jesus.
Rule and Exampl together, Direct us Fully. Who shall be our Exampl? Idaea novi hominis Christus jesus.
n1 cc n1 av, vvb pno12 av-j. q-crq vmb vbi po12 n1? np1 fw-la fw-la fw-la np1.
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If thou wilt be a new Creature, (and, Circumcision is nothing, uncircumcision nothing, but onely to be a new Creature) then Christ is thy Idaea, thy Pattern, thine Original:
If thou wilt be a new Creature, (and, Circumcision is nothing, uncircumcision nothing, but only to be a new Creature) then christ is thy Idaea, thy Pattern, thine Original:
cs pns21 vm2 vbi dt j n1, (cc, n1 vbz pix, n1 pix, p-acp j pc-acp vbi dt j n1) cs np1 vbz po21 np1, po21 n1, po21 j-jn:
(30) sermon (DIV1)
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for, Quid in eo non Novum? what was there in him that was not new? When was there such a Conception, of the Holy Ghost? such a birth, of a Virgin? such a pregnancy to dispute so,
for, Quid in eo non Novum? what was there in him that was not new? When was there such a Conception, of the Holy Ghost? such a birth, of a Virgae? such a pregnancy to dispute so,
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(30) sermon (DIV1)
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so young, with such men? When such a death as God to die? when such a life,
so young, with such men? When such a death as God to die? when such a life,
av j, p-acp d n2? c-crq d dt n1 c-acp np1 pc-acp vvi? c-crq d dt n1,
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9019
as a dead man to raise himself again? Quid in eo non Novum? To be produc'd by this Idaea, built up by this Model, copied by this Original, is truely, is onely to be a new Creature.
as a dead man to raise himself again? Quid in eo non Novum? To be produced by this Idaea, built up by this Model, copied by this Original, is truly, is only to be a new Creature.
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But that thou mayst put thy self into the way to this, it is usefully said, Enim vero, certum vitae genus sibi constituere;
But that thou Mayest put thy self into the Way to this, it is usefully said, Enim vero, certum vitae genus sibi constituere;
p-acp cst pns21 vm2 vvi po21 n1 p-acp dt n1 p-acp d, pn31 vbz av-j vvn, fw-la fw-la, fw-la fw-la fw-la fw-la fw-la;
(30) sermon (DIV1)
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9021
Certainly to undertake a certain Profession, a Calling in this world, and to propose to our selves the Example of some good,
Certainly to undertake a certain Profession, a Calling in this world, and to propose to our selves the Exampl of Some good,
av-j pc-acp vvi dt j n1, dt vvg p-acp d n1, cc pc-acp vvi p-acp po12 n2 dt n1 pp-f d j,
(30) sermon (DIV1)
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9022
and godly man in that Calling, whose steps we will walk in, and whom we will make our precedent, Tanti Momenti esse duco, says that Father, is a matter of so great importance,
and godly man in that Calling, whose steps we will walk in, and whom we will make our precedent, Tanti Momenti esse duco, Says that Father, is a matter of so great importance,
cc j n1 p-acp d vvg, rg-crq n2 pns12 vmb vvi p-acp, cc r-crq pns12 vmb vvi po12 n1, fw-la np1 fw-la fw-la, vvz d n1, vbz dt n1 pp-f av j n1,
(30) sermon (DIV1)
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9023
as that upon that (says he) lies the building of our whole life. That little Philosopher Epictetus, could give us that Rule;
as that upon that (Says he) lies the building of our Whole life. That little Philosopher Epictetus, could give us that Rule;
c-acp cst p-acp d (vvz pns31) vvz dt n-vvg pp-f po12 j-jn n1. cst j n1 np1, vmd vvi pno12 d vvi;
(30) sermon (DIV1)
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9024
Whensoever thou enter prisest, any action, says he, consider what Socrates, what Plato, (that is, what a wise and religious man) would have done in that case, and do thou so.
Whensoever thou enter prisest, any actium, Says he, Consider what Socrates, what Plato, (that is, what a wise and religious man) would have done in that case, and do thou so.
q-crq pns21 vvb js, d n1, vvz pns31, vvb r-crq np1, r-crq np1, (cst vbz, q-crq dt j cc j n1) vmd vhi vdn p-acp d n1, cc vdb pns21 av.
(30) sermon (DIV1)
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9025
This way our Saviour directs us; I have given you an example:
This Way our Saviour directs us; I have given you an Exampl:
d n1 po12 n1 vvz pno12; pns11 vhb vvn pn22 dt n1:
(30) sermon (DIV1)
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9026
It is not only Mandatum novum, but exemplum Novum, That ye should do, even as I have done unto you.
It is not only Mandatum novum, but exemplum Novum, That you should do, even as I have done unto you.
pn31 vbz xx av-j fw-la fw-la, p-acp n1 np1, cst pn22 vmd vdi, av c-acp pns11 vhb vdn p-acp pn22.
(30) sermon (DIV1)
441
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9027
And this is the way that the Apostle directs us to, Brethren, be followers of me:
And this is the Way that the Apostle directs us to, Brothers, be followers of me:
cc d vbz dt n1 cst dt n1 vvz pno12 p-acp, n2, vbb n2 pp-f pno11:
(30) sermon (DIV1)
441
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9028
and because he could not be always with them, he adds, Look on them which walk so,
and Because he could not be always with them, he adds, Look on them which walk so,
cc c-acp pns31 vmd xx vbi av p-acp pno32, pns31 vvz, vvb p-acp pno32 r-crq vvb av,
(30) sermon (DIV1)
441
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9029
as you have us for an example. as you have us for an Exampl.
c-acp pn22 vhb pno12 p-acp dt n1.
(30) sermon (DIV1)
441
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9030
Love the Legends, the Lives, the Actions, and love the sayings, the Apopththegms of good men.
Love the Legends, the Lives, the Actions, and love the sayings, the Apopththegms of good men.
vvb dt n2, dt n2, dt n2, cc vvb dt n2-vvg, dt n2 pp-f j n2.
(30) sermon (DIV1)
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9031
In all tentations like Josephs tentations, love Josephs words, How can I do this great wickedness,
In all tentations like Josephs tentations, love Josephs words, How can I do this great wickedness,
p-acp d n2 av-j np1 n2, vvb np1 n2, q-crq vmb pns11 vdi d j n1,
(30) sermon (DIV1)
441
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9032
and sin against God? In all tentations like Jobs tentations, love the words of Job, Shall we receive good at the hands of God,
and since against God? In all tentations like Jobs tentations, love the words of Job, Shall we receive good At the hands of God,
cc n1 p-acp np1? p-acp d n2 av-j n2 n2, vvb dt n2 pp-f np1, vmb pns12 vvi j p-acp dt n2 pp-f np1,
(30) sermon (DIV1)
441
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9033
and shall we not receive evil? In all tentations like to Shidrachs and his fellow-Confessors, love their words, Our God is able to deliver us, and he will deliver us:
and shall we not receive evil? In all tentations like to Shidrachs and his fellow-Confessors, love their words, Our God is able to deliver us, and he will deliver us:
cc vmb pns12 xx vvi j-jn? p-acp d n2 av-j p-acp n2 cc po31 n2, n1 po32 n2, po12 n1 vbz j pc-acp vvi pno12, cc pns31 vmb vvi pno12:
(30) sermon (DIV1)
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9034
but if not, we will not serve thy god, nor worship thine image. but if not, we will not serve thy god, nor worship thine image.
cc-acp cs xx, pns12 vmb xx vvi po21 n1, ccx vvb po21 n1.
(30) sermon (DIV1)
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9035
Certainly, without the practise, it is scarce to be discern'd, what ease and what profit there is, in proposing certain and good Examples to our selves.
Certainly, without the practice, it is scarce to be discerned, what ease and what profit there is, in proposing certain and good Examples to our selves.
av-j, p-acp dt n1, pn31 vbz av-j pc-acp vbi vvn, r-crq n1 cc r-crq n1 pc-acp vbz, p-acp vvg j cc j n2 p-acp po12 n2.
(30) sermon (DIV1)
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9036
And when you have made up your profit that way, rectified your self by that course,
And when you have made up your profit that Way, rectified your self by that course,
cc c-crq pn22 vhb vvn a-acp po22 n1 cst n1, vvn po22 n1 p-acp d n1,
(30) sermon (DIV1)
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9037
then, as your Sons write by Copies, and your Daughters work by Samplars, be every Father a Copy to his Son, every Mother a Samplar to her Daughter,
then, as your Sons write by Copies, and your Daughters work by Samplers, be every Father a Copy to his Son, every Mother a Sampler to her Daughter,
av, c-acp po22 n2 vvb p-acp n2, cc po22 ng1 n1 p-acp n2, vbb d n1 dt n1 p-acp po31 n1, d n1 dt n1 p-acp po31 n1,
(30) sermon (DIV1)
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9038
and every house will be an University. O in how blessed a nearness to their Direction, is that Child, and that Servant,
and every house will be an university. O in how blessed a nearness to their Direction, is that Child, and that Servant,
cc d n1 vmb vbi dt n1. sy p-acp q-crq vvd dt n1 p-acp po32 n1, vbz d n1, cc d n1,
(30) sermon (DIV1)
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9039
and that Parishioner, who, when they shall say to Almighty God, by way of Prayer, What shall I do, to get eternal life? shall hear God answer to them by his Spirit, Do but as thou seest thy Father do, do as thou seest thy Master do, do as thou seest thy Pastor do!
and that Parishioner, who, when they shall say to Almighty God, by Way of Prayer, What shall I do, to get Eternal life? shall hear God answer to them by his Spirit, Do but as thou See thy Father do, do as thou See thy Master do, do as thou See thy Pastor doe!
cc d n1, r-crq, c-crq pns32 vmb vvi p-acp j-jn np1, p-acp n1 pp-f n1, q-crq vmb pns11 vdi, pc-acp vvi j n1? vmb vvi np1 vvi p-acp pno32 p-acp po31 n1, vdb p-acp c-acp pns21 vv2 po21 n1 vdb, vdb c-acp pns21 vv2 po21 n1 vdb, vdb c-acp pns21 vv2 po21 n1 n1!
(30) sermon (DIV1)
441
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9040
To become a precedent, govern thy self by precedent first;
To become a precedent, govern thy self by precedent First;
p-acp vvi dt n1, vvb po21 n1 p-acp n1 ord;
(30) sermon (DIV1)
441
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9041
which is all the Doctrine that I intended to deduce out of this second Proposition, Sicut Deus, As God commanded light out of darkness,
which is all the Doctrine that I intended to deduce out of this second Proposition, Sicut Deus, As God commanded Light out of darkness,
r-crq vbz d dt n1 cst pns11 vvd pc-acp vvi av pp-f d ord n1, fw-la fw-la, p-acp np1 vvd n1 av pp-f n1,
(30) sermon (DIV1)
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9042
so he hath shin'd in our hearts: God did as he had done before:
so he hath shined in our hearts: God did as he had done before:
av pns31 vhz vvn p-acp po12 n2: np1 vdd c-acp pns31 vhd vdn a-acp:
(30) sermon (DIV1)
441
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9043
and so we pass from the Idem Deus, and the Sicut Deus, to the Quid Deus, What that is which God hath done here, He commanded light out of darkness.
and so we pass from the Idem Deus, and the Sicut Deus, to the Quid Deus, What that is which God hath done Here, He commanded Light out of darkness.
cc av pns12 vvb p-acp dt fw-la fw-la, cc dt fw-la fw-la, p-acp dt fw-la fw-la, q-crq d vbz q-crq np1 vhz vdn av, pns31 vvd n1 av pp-f n1.
(30) sermon (DIV1)
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9044
The drowning of the first world, and the repairing that again; The drowning of the First world, and the repairing that again;
dt n-vvg pp-f dt ord n1, cc dt vvg cst av;
(30) sermon (DIV1)
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9045
the burning of this world, and establishing another in heaven, do not so much strain a mans Reason,
the burning of this world, and establishing Another in heaven, do not so much strain a men Reason,
dt j-vvg pp-f d n1, cc vvg j-jn p-acp n1, vdb xx av av-d vvi dt ng1 n1,
(30) sermon (DIV1)
442
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9046
as the Creation, a Creation of all out of nothing.
as the Creation, a Creation of all out of nothing.
c-acp dt n1, dt n1 pp-f d av pp-f pix.
(30) sermon (DIV1)
442
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9047
For, for the repairing of the world after the Flood, compared to the Creation, it was eight to nothing;
For, for the repairing of the world After the Flood, compared to the Creation, it was eight to nothing;
p-acp, p-acp dt vvg pp-f dt n1 p-acp dt n1, vvn p-acp dt n1, pn31 vbds crd p-acp pix;
(30) sermon (DIV1)
442
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9048
eight persons to begin a world upon, then; but in the Creation, none.
eight Persons to begin a world upon, then; but in the Creation, none.
crd n2 pc-acp vvi dt n1 p-acp, av; cc-acp p-acp dt n1, pix.
(30) sermon (DIV1)
442
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9049
And for the glory which we receive in the next world, it is (in some sort) as the stamping of a print upon a Coyn;
And for the glory which we receive in the next world, it is (in Some sort) as the stamping of a print upon a Coin;
cc p-acp dt n1 r-crq pns12 vvb p-acp dt ord n1, pn31 vbz (p-acp d n1) c-acp dt vvg pp-f dt n1 p-acp dt vvb;
(30) sermon (DIV1)
442
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9050
the metal is there already, a body and a soul to receive glory:
the metal is there already, a body and a soul to receive glory:
dt n1 vbz a-acp av, dt n1 cc dt n1 pc-acp vvi n1:
(30) sermon (DIV1)
442
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9051
but at the Creation, there was no soul to receive glory, no body to receive a soul, no stuff, no matter, to make a body of.
but At the Creation, there was no soul to receive glory, no body to receive a soul, no stuff, no matter, to make a body of.
cc-acp p-acp dt n1, pc-acp vbds dx n1 pc-acp vvi n1, dx n1 pc-acp vvi dt n1, dx n1, dx n1, pc-acp vvi dt n1 pp-f.
(30) sermon (DIV1)
442
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9052
The less any thing is, the less we know it:
The less any thing is, the less we know it:
dt av-dc d n1 vbz, dt av-dc pns12 vvb pn31:
(30) sermon (DIV1)
442
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9053
how invisible, how intelligible a thing then, is this Nothing! We say in the School, Deus cognoscibilior Angelis, We have better means to know the nature of God,
how invisible, how intelligible a thing then, is this Nothing! We say in the School, Deus cognoscibilior Angels, We have better means to know the nature of God,
c-crq j, c-crq j dt n1 av, vbz d pix! pns12 vvb p-acp dt n1, fw-la fw-la np1, pns12 vhb jc n2 pc-acp vvi dt n1 pp-f np1,
(30) sermon (DIV1)
442
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9054
then of Angels, because God hath appeared and manifested himself more in actions, then Angels have done:
then of Angels, Because God hath appeared and manifested himself more in actions, then Angels have done:
av pp-f n2, c-acp np1 vhz vvn cc vvn px31 av-dc p-acp n2, cs n2 vhb vdn:
(30) sermon (DIV1)
442
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9055
we know what they are, by knowing what they have done; and it is very little that is related to us what Angels have done:
we know what they Are, by knowing what they have done; and it is very little that is related to us what Angels have done:
pns12 vvb r-crq pns32 vbr, p-acp vvg r-crq pns32 vhb vdn; cc pn31 vbz av j cst vbz vvn p-acp pno12 r-crq n2 vhb vdn:
(30) sermon (DIV1)
442
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9056
what then is there that can bring this Nothing to our understanding? what hath that done? A Leviathan, a Whale, from a grain of Spawn;
what then is there that can bring this Nothing to our understanding? what hath that done? A Leviathan, a Whale, from a grain of Spawn;
r-crq av vbz pc-acp d vmb vvi d pix p-acp po12 n1? q-crq vhz d vdn? dt np1, dt n1, p-acp dt n1 pp-f n1;
(30) sermon (DIV1)
442
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9057
an Oke from a buried Akehorn, is a great; but a great world from nothing, is a strange improvement.
an Oak from a buried Akehorn, is a great; but a great world from nothing, is a strange improvement.
dt n1 p-acp dt j-vvn np1, vbz dt j; cc-acp dt j n1 p-acp pix, vbz dt j n1.
(30) sermon (DIV1)
442
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9058
We wonder to see a man rise from nothing to a great Estate; but that Nothing is but nothing in comparison;
We wonder to see a man rise from nothing to a great Estate; but that Nothing is but nothing in comparison;
pns12 vvb pc-acp vvi dt n1 vvb p-acp pix p-acp dt j n1; cc-acp cst pix vbz p-acp pix p-acp n1;
(30) sermon (DIV1)
442
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9059
but absolutely nothing, meerly nothing, is more incomprehensible then any thing, then all things together.
but absolutely nothing, merely nothing, is more incomprehensible then any thing, then all things together.
cc-acp av-j pix, av-j pix, vbz av-dc j cs d n1, cs d n2 av.
(30) sermon (DIV1)
442
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9060
It is a state (if a man may call it a state) that the Devil himself in the midst of his torments, cannot wish.
It is a state (if a man may call it a state) that the devil himself in the midst of his torments, cannot wish.
pn31 vbz dt n1 (cs dt n1 vmb vvi pn31 dt n1) cst dt n1 px31 p-acp dt n1 pp-f po31 n2, vmbx vvi.
(30) sermon (DIV1)
442
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9061
No man can, the Devil himself cannot, advisedly, deliberately, wish himself to be nothing.
No man can, the devil himself cannot, advisedly, deliberately, wish himself to be nothing.
dx n1 vmb, dt n1 px31 vmbx, av-vvn, av-j, vvb px31 pc-acp vbi pix.
(30) sermon (DIV1)
442
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9062
It is truely and safely said in the School, That whatsoever can be the subject of a wish,
It is truly and safely said in the School, That whatsoever can be the Subject of a wish,
pn31 vbz av-j cc av-j vvd p-acp dt n1, cst r-crq vmb vbi dt n-jn pp-f dt n1,
(30) sermon (DIV1)
442
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9063
if I can desire it, wish it, it must necessarily be better (at least in my opinion) then that which I have;
if I can desire it, wish it, it must necessarily be better (At least in my opinion) then that which I have;
cs pns11 vmb vvi pn31, vvb pn31, pn31 vmb av-j vbi j (p-acp ds p-acp po11 n1) cs cst r-crq pns11 vhb;
(30) sermon (DIV1)
442
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9064
and whatsoever is better, is not nothing;
and whatsoever is better, is not nothing;
cc r-crq vbz av-jc, vbz xx pix;
(30) sermon (DIV1)
442
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9065
whithout doubt it must necessarily produce more thankfulness in me, towards God, that I am a Christian;
without doubt it must necessarily produce more thankfulness in me, towards God, that I am a Christian;
p-acp vvb pn31 vmb av-j vvi dc n1 p-acp pno11, p-acp np1, cst pns11 vbm dt njp;
(30) sermon (DIV1)
442
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9066
but certainly more wonder that I am a Creature:
but Certainly more wonder that I am a Creature:
cc-acp av-j dc n1 cst pns11 vbm dt n1:
(30) sermon (DIV1)
442
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9067
it is vehemently spoken, but yet needs no excuse, which Justin Marter says, Ne ipsi quidem Domino fidem haberem, &c. I should scarce believe God himself,
it is vehemently spoken, but yet needs no excuse, which Justin Martyr Says, Ne ipsi quidem Domino fidem haberem, etc. I should scarce believe God himself,
pn31 vbz av-j vvn, cc-acp av vvz dx n1, r-crq np1 n1 vvz, ccx fw-la fw-la fw-la fw-la fw-la, av pns11 vmd av-j vvi np1 px31,
(30) sermon (DIV1)
442
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9068
if he should tell me, that any but himself created this world of nothing;
if he should tell me, that any but himself created this world of nothing;
cs pns31 vmd vvi pno11, cst d cc-acp px31 vvd d n1 pp-f pix;
(30) sermon (DIV1)
442
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9069
so infallible, and so inseparable a work, and so distinctive a Character is it of the Godhead, to produce any thing from nothing;
so infallible, and so inseparable a work, and so distinctive a Character is it of the Godhead, to produce any thing from nothing;
av j, cc av j dt n1, cc av j dt n1 vbz pn31 pp-f dt n1, pc-acp vvi d n1 p-acp pix;
(30) sermon (DIV1)
442
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9070
and that God did when he commanded light out of darkness. Moses stands not long upon the Creation, in the description thereof; no more will we:
and that God did when he commanded Light out of darkness. Moses Stands not long upon the Creation, in the description thereof; no more will we:
cc cst np1 vdd c-crq pns31 vvd n1 av pp-f n1. np1 vvz xx av-j p-acp dt n1, p-acp dt n1 av; av-dx dc vmb pns12:
(30) sermon (DIV1)
442
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9071
When there went but a word to the making it self, why should we make many words in the description thereof? We will therefore onely declare the three terms in this Proposition, and so proceed;
When there went but a word to the making it self, why should we make many words in the description thereof? We will Therefore only declare the three terms in this Proposition, and so proceed;
c-crq a-acp vvd p-acp dt n1 p-acp dt vvg pn31 n1, q-crq vmd pns12 vvi d n2 p-acp dt n1 av? pns12 vmb av av-j vvi dt crd n2 p-acp d n1, cc av vvb;
(30) sermon (DIV1)
443
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9072
first, God commanded, then he commanded light, and light out of darkness.
First, God commanded, then he commanded Light, and Light out of darkness.
ord, np1 vvd, av pns31 vvd j, cc j av pp-f n1.
(30) sermon (DIV1)
443
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9073
For the first, that which we translate here commanded, is in St. Pauls mouth, the same that is Moses, Dixit, and no more; God said it.
For the First, that which we translate Here commanded, is in Saint Paul's Mouth, the same that is Moses, Dixit, and no more; God said it.
p-acp dt ord, cst r-crq pns12 vvb av vvd, vbz p-acp n1 npg1 n1, dt d cst vbz np1, fw-la, cc dx av-dc; np1 vvd pn31.
(30) sermon (DIV1)
444
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9074
But then if he said it, Cui dixit? to whom did he say it? Procopius asks the Question;
But then if he said it, Cui dixit? to whom did he say it? Procopius asks the Question;
p-acp av cs pns31 vvd pn31, fw-la fw-la? p-acp r-crq vdd pns31 vvi pn31? np1 vvz dt n1;
(30) sermon (DIV1)
444
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9075
and he answers himself, Dixit Angelis, He said it to the Angels.
and he answers himself, Dixit Angels, He said it to the Angels.
cc pns31 vvz px31, fw-la np1, pns31 vvd pn31 p-acp dt n2.
(30) sermon (DIV1)
444
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9076
For Procopius being of that opinion, which very many were of besides himself, that God had made the Angels some time before he came to the Creation of particular Creatures, he thinks that when he came to that, he call'd the Angels, that they, by seeing of what all other Creatures were made, might know also of what stuff;
For Procopius being of that opinion, which very many were of beside himself, that God had made the Angels Some time before he Come to the Creation of particular Creatures, he thinks that when he Come to that, he called the Angels, that they, by seeing of what all other Creatures were made, might know also of what stuff;
p-acp np1 vbg pp-f d n1, r-crq av d vbdr pp-f p-acp px31, cst np1 vhd vvn dt n2 d n1 c-acp pns31 vvd p-acp dt n1 pp-f j n2, pns31 vvz d c-crq pns31 vvd p-acp d, pns31 vvd dt n2, cst pns32, p-acp vvg pp-f r-crq d j-jn n2 vbdr vvn, vmd vvi av pp-f r-crq n1;
(30) sermon (DIV1)
444
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9077
themselves were made, of the common and general nothing.
themselves were made, of the Common and general nothing.
px32 vbdr vvn, pp-f dt j cc j pi2.
(30) sermon (DIV1)
444
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9078
Some others had said, that God said this to the Creature it self, which was now in fieri, (as we say in the School) in the production, ready to be brought forth.
some Others had said, that God said this to the Creature it self, which was now in fieri, (as we say in the School) in the production, ready to be brought forth.
d n2-jn vhd vvn, cst np1 vvd d p-acp dt n1 pn31 n1, r-crq vbds av p-acp fw-la, (c-acp pns12 vvb p-acp dt n1) p-acp dt n1, j pc-acp vbi vvn av.
(30) sermon (DIV1)
444
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9079
But then, says Athanasius, God would have said Sis Lux, and not Sit Lux: He would have said, Be thou, O Light, But then, Says Athanasius, God would have said Sis Lux, and not Fit Lux: He would have said, Be thou, Oh Light,
p-acp av, vvz np1, np1 vmd vhi vvn fw-la fw-la, cc xx vvb fw-la: pns31 vmd vhi vvn, vbb pns21, uh n1,
(30) sermon (DIV1)
444
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9080
or appear and come forth, O Light, and not Let there be Light. But what needs all this vexation in Procopius, or Athanasius? When as Dicere Dei est intelligere ejus practicum:
or appear and come forth, Oh Light, and not Let there be Light. But what needs all this vexation in Procopius, or Athanasius? When as Dicere Dei est intelligere His practicum:
cc vvi cc vvi av, uh n1, cc xx vvb pc-acp vbi j. cc-acp q-crq vvz d d n1 p-acp np1, cc np1? c-crq c-acp fw-la fw-la fw-la fw-la fw-la fw-la:
(30) sermon (DIV1)
444
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when God would produce his Idaea, his pre-conception into action, that action, that production was his Dixit, his saying. when God would produce his Idaea, his preconception into actium, that actium, that production was his Dixit, his saying.
c-crq np1 vmd vvi po31 np1, po31 n1 p-acp n1, cst n1, cst n1 vbds po31 fw-la, po31 n-vvg.
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It is, as we say in School, Actus indicativus practici intellectus; Gods outward Declaration of an inward purpose by execution of that purpose, that his Dixit, his saying.
It is, as we say in School, Actus indicativus practici Intellectus; God's outward Declaration of an inward purpose by execution of that purpose, that his Dixit, his saying.
pn31 vbz, c-acp pns12 vvb p-acp n1, fw-la fw-la fw-la fw-la; n2 j n1 pp-f dt j n1 p-acp n1 pp-f d n1, cst po31 fw-la, po31 n-vvg.
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It is sufficiently expressed by Rab: Moses, In Creatione Dicta sunt voluntates; In the act of Creation, the Will of GOD, was the Word of God; It is sufficiently expressed by Rab: Moses, In Creation Dicta sunt Voluntates; In the act of Creation, the Will of GOD, was the Word of God;
pn31 vbz av-j vvn p-acp np1: np1, p-acp n1 fw-la fw-la n2; p-acp dt n1 pp-f n1, dt n1 pp-f np1, vbds dt n1 pp-f np1;
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his Will that it should be, was his saying, Let it be.
his Will that it should be, was his saying, Let it be.
po31 n1 cst pn31 vmd vbi, vbds po31 n-vvg, vvb pn31 vbi.
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Of which it is a convenient example which is in the Prophet Jonah, The Lord spake unto the Fish,
Of which it is a convenient Exampl which is in the Prophet Jonah, The Lord spoke unto the Fish,
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and it vomited Jonah upon the dry Land; that is, God would have the Fish to do it, and it did it.and it vomited Jonah upon the dry Land; that is, God would have the Fish to do it, and it did it.
cc pn31 vvd np1 p-acp dt j n1; cst vbz, np1 vmd vhi dt n1 pc-acp vdi pn31, cc pn31 vdd pn31.
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God spake then in the Creation, but he spake Ineffabiliter, says St. Aug. without uttering any sound.
God spoke then in the Creation, but he spoke Ineffabiliter, Says Saint Aug. without uttering any found.
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He spake, but he spake Intemporaliter, says that Father too, without spending any time in distinction of syllables.
He spoke, but he spoke Intemporaliter, Says that Father too, without spending any time in distinction of syllables.
pns31 vvd, cc-acp pns31 vvd fw-la, vvz d n1 av, p-acp vvg d n1 p-acp n1 pp-f n2.
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But yet when he spoke, Aliquis ad fuit, as Athanasius presses it; surely there was some body with him; there was, says he.
But yet when he spoke, Aliquis ad fuit, as Athanasius presses it; surely there was Some body with him; there was, Says he.
p-acp av c-crq pns31 vvd, fw-la fw-la fw-la, p-acp np1 vvz pn31; av-j pc-acp vbds d n1 p-acp pno31; pc-acp vbds, vvz pns31.
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VVho? Verbum ejus ad fuit, & ad fuit Spiritus ejus, says he, truly, the second Person in the Trinity, his Eternal VVord;
Who? Verbum His ad fuit, & ad fuit Spiritus His, Says he, truly, the second Person in the Trinity, his Eternal Word;
r-crq? fw-la fw-la fw-la fw-la, cc fw-la fw-la fw-la fw-la, vvz pns31, av-j, dt ord n1 p-acp dt np1, po31 j n1;
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and the third Person, the Holy Ghost, were both there at the Creation, and to them he spoke.
and the third Person, the Holy Ghost, were both there At the Creation, and to them he spoke.
cc dt ord n1, dt j n1, vbdr d a-acp p-acp dt n1, cc p-acp pno32 pns31 vvd.
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For, By the Word of the Lord were the heavens framed, and all the host of them;
For, By the Word of the Lord were the heavens framed, and all the host of them;
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Spiritu oris ejus, by that Spirit that proceeded from him, says David. The Spirit of God hath made me; Spiritu oris His, by that Spirit that proceeded from him, Says David. The Spirit of God hath made me;
fw-la fw-la fw-la, p-acp d n1 cst vvd p-acp pno31, vvz np1. dt n1 pp-f np1 vhz vvn pno11;
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and, By his Spirit he hath garnished the heavens. and, By his Spirit he hath garnished the heavens.
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So that, in one word, thou, who wast nothing, hast employed and set on work, the heart and hand of all the three Per•ons, in the blessed and glorious Trinity, Father, Son,
So that, in one word, thou, who wast nothing, hast employed and Set on work, the heart and hand of all the three Per•ons, in the blessed and glorious Trinity, Father, Son,
av cst, p-acp crd n1, pns21, r-crq vvb pix, vh2 vvn cc vvn p-acp n1, dt n1 cc n1 pp-f d dt crd n2, p-acp dt j-vvn cc j np1, n1, n1,
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and Holy Ghost, to the making of thee;
and Holy Ghost, to the making of thee;
cc j n1, p-acp dt n-vvg pp-f pno21;
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and then what oughtest thou to be, and to do in retribution? and not to make thee, that which thou art now, a Christian,
and then what Ought thou to be, and to do in retribution? and not to make thee, that which thou art now, a Christian,
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but even to make thee that, wherein 〈 ◊ 〉 wast equal to a worm, to a grain of dust.
but even to make thee that, wherein 〈 ◊ 〉 wast equal to a worm, to a grain of dust.
cc-acp av pc-acp vvi pno21 d, c-crq 〈 sy 〉 vbd2s j-jn p-acp dt n1, p-acp dt n1 pp-f n1.
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Hast thou put the whole Trinity to busie themselves upon thee? and therefore what shouldst thou be towards them? But here, in this branch, we consider not so much;
Hast thou put the Whole Trinity to busy themselves upon thee? and Therefore what Shouldst thou be towards them? But Here, in this branch, we Consider not so much;
vh2 pns21 vvn dt j-jn np1 pc-acp vvi px32 p-acp pno21? cc av q-crq vmd2 pns21 vbi p-acp pno32? p-acp av, p-acp d n1, pns12 vvb xx av av-d;
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not his noblest Creature, Man, but his first Creature, Light: He commanded, and he commanded Light.
not his Noblest Creature, Man, but his First Creature, Light: He commanded, and he commanded Light.
xx po31 js n1, n1, cc-acp po31 ord n1, n1: pns31 vvd, cc pns31 vvd n1.
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And of Light, we say no more in this place, but this;
And of Light, we say no more in this place, but this;
cc pp-f j, pns12 vvb av-dx dc p-acp d n1, cc-acp d;
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that in all the Scriptures, in which the word Light is very often metaphorically applyed, it is never applyed in an ill sence.
that in all the Scriptures, in which the word Light is very often metaphorically applied, it is never applied in an ill sense.
cst p-acp d dt n2, p-acp r-crq dt n1 j vbz av av av-j vvd, pn31 vbz av vvd p-acp dt j-jn n1.
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Christ is called a Lyon; but there is an ill Lyon too, that seeks whom he may devour.
christ is called a lion; but there is an ill lion too, that seeks whom he may devour.
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Christ is the serpent that was exalted; but there is an ill serpent, that did devour us all at once.
christ is the serpent that was exalted; but there is an ill serpent, that did devour us all At once.
np1 vbz dt n1 cst vbds vvn; cc-acp pc-acp vbz dt j-jn n1, cst vdd vvi pno12 d p-acp a-acp.
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But Christ is the light of the world, and no ill thing is call'd light. Light was Gods signature, by which he set his hand to the Creation:
But christ is the Light of the world, and no ill thing is called Light. Light was God's signature, by which he Set his hand to the Creation:
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and therefore, as Princes signe above the Letter, and not below, God made light first; in that first Creature he declared his presence, his Majesty;
and Therefore, as Princes Signen above the letter, and not below, God made Light First; in that First Creature he declared his presence, his Majesty;
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the more, in that he commanded light out of darkness. There was Lumen de Lumine before;
the more, in that he commanded Light out of darkness. There was Lumen de Lumine before;
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light of light, very God of very God; an eternal Son of an eternal Father, before:
Light of Light, very God of very God; an Eternal Son of an Eternal Father, before:
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But light out of darkness, is Musick out of silence. It was one distinct plague of Egypt, darkness above;
But Light out of darkness, is Music out of silence. It was one distinct plague of Egypt, darkness above;
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and one distinct blessing, that the children of Israel had, light in their dwellings. But for some spiritual Applications of light and darkness, we shall have room again;
and one distinct blessing, that the children of Israel had, Light in their dwellings. But for Some spiritual Applications of Light and darkness, we shall have room again;
cc crd j n1, cst dt n2 pp-f np1 vhd, n1 p-acp po32 n2. cc-acp p-acp d j n2 pp-f n1 cc n1, pns12 vmb vhi n1 av;
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when, after we shall have spoken of our second part, our Vocation;
when, After we shall have spoken of our second part, our Vocation;
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as God hath shin'd in our hearts, positively, we shall come to speak of that shining comparatively, That God hath so shin'd in our hearts, as he commanded light out of darkness. as God hath shined in our hearts, positively, we shall come to speak of that shining comparatively, That God hath so shined in our hearts, as he commanded Light out of darkness.
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And to those two Branches of our second part, the positive and comparative Consideration of that shining, we are in order, come now.
And to those two Branches of our second part, the positive and comparative Consideration of that shining, we Are in order, come now.
cc p-acp d crd n2 pp-f po12 ord n1, dt j cc j n1 pp-f d j-vvg, pns12 vbr p-acp n1, vvb av.
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In the first part, we were made; in this second, we are mended: in the first, we were brought into this world;
In the First part, we were made; in this second, we Are mended: in the First, we were brought into this world;
p-acp dt ord n1, pns12 vbdr vvn; p-acp d ord, pns12 vbr vvn: p-acp dt ord, pns12 vbdr vvn p-acp d n1;
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in this second, we are led through it: in the first, we are Creatures; in this, we are Christians.
in this second, we Are led through it: in the First, we Are Creatures; in this, we Are Christians.
p-acp d ord, pns12 vbr vvn p-acp pn31: p-acp dt ord, pns12 vbr n2; p-acp d, pns12 vbr np1.
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God hath shin'd in our hearts. In this part, we shall have two Branches; a positive, and a comparative consideration of the words:
God hath shined in our hearts. In this part, we shall have two Branches; a positive, and a comparative consideration of the words:
np1 vhz vvn p-acp po12 n2. p-acp d n1, pns12 vmb vhi crd n2; dt j, cc dt j n1 pp-f dt n2:
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First, the matter it self, what this shining is; and it is the conversion of Man to God, by the ministry of the Gospel;
First, the matter it self, what this shining is; and it is the conversion of Man to God, by the Ministry of the Gospel;
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and secondly, how this manner of expressing it, answers the comparison, As God commanded light out of darkness, so he hath shin'd in our hearts. And in the first, the positive, we shall pass by these few and short steps:
and secondly, how this manner of expressing it, answers the comparison, As God commanded Light out of darkness, so he hath shined in our hearts. And in the First, the positive, we shall pass by these few and short steps:
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first, Gods action, Illuxit, he shine; it is evidence, Manifestation: And then, the time, when this day breaks, when this Sun rises.
First, God's actium, Illuxit, he shine; it is evidence, Manifestation: And then, the time, when this day breaks, when this Sun rises.
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Illuxit, he hath shin'd, he hath done enough already.Illuxit, he hath shined, he hath done enough already.
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Thirdly, the place, the sphere in which he shines, the Orb which he hath illumin'd, in Cordibus: if he shine, he shines in the heart.
Thirdly, the place, the sphere in which he shines, the Orb which he hath illumined, in Cordibus: if he shine, he shines in the heart.
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And lastly, the persons, upon whom he casts his beams, in Cordibus nostris, in our hearts.
And lastly, the Persons, upon whom he Cast his beams, in Cordibus nostris, in our hearts.
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And having past these four in the positive part, we shall descend to the comparative; as God commanded light out of darkness, so he hath shin'd in our hearts.
And having passed these four in the positive part, we shall descend to the comparative; as God commanded Light out of darkness, so he hath shined in our hearts.
cc vhg vvn d crd p-acp dt j n1, pns12 vmb vvi p-acp dt j; c-acp np1 vvd n1 av pp-f n1, av pns31 vhz vvd p-acp po12 n2.
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First then, for Gods action, his working in the Christian Church, which is our Vocation, we consider man to be all, to be all Creatures; First then, for God's actium, his working in the Christian Church, which is our Vocation, we Consider man to be all, to be all Creatures;
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according to that expression of our Saviour's, Go, preach the Gospel to every Creature; according to that expression of our Saviour's, Go, preach the Gospel to every Creature;
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and agreeable to that largeness in which he receiv'd it, the Apostle delivers it, The Gospel is preached to every Creature under heaven:
and agreeable to that largeness in which he received it, the Apostle delivers it, The Gospel is preached to every Creature under heaven:
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The properties, the qualities of every Creature, are in man; the Essence, the Existence of every Creature is for man; so man is every Creature.
The properties, the qualities of every Creature, Are in man; the Essence, the Existence of every Creature is for man; so man is every Creature.
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9128
And therefore the Philosopher draws man into too narrow a table, when he says he is Microcosmos, an Abridgement of the world in little:
And Therefore the Philosopher draws man into too narrow a table, when he Says he is Microcosm, an Abridgement of the world in little:
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Nazianzen gives him but his due, when he calls him Mundum Magnum, a world to which all the rest of the world is but subordinate:Nazianzen gives him but his due, when he calls him Mundum Magnum, a world to which all the rest of the world is but subordinate:
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(30) sermon (DIV1)
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9130
For all the world besides, is but Gods Foot-stool; Man sits down upon his right hand:
For all the world beside, is but God's Footstool; Man sits down upon his right hand:
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and howsoever God be in all the world, yet how did God dwell in man, in the assumption of that nature? and what care did GOD take of that dwelling, that when that house was demolished, would yet dwell in the ruines thereof? for the Godhead did not depart from the dead body of Christ Jesus in the Grave.
and howsoever God be in all the world, yet how did God dwell in man, in the Assump of that nature? and what care did GOD take of that Dwelling, that when that house was demolished, would yet dwell in the ruins thereof? for the Godhead did not depart from the dead body of christ jesus in the Grave.
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And then how much more gloriously then before, did he re-edifie that house, in raising it again to Glory? Man therefore is Cura Divini ingenii, a creature upon whom, not onely the greatness,
And then how much more gloriously then before, did he re-edify that house, in raising it again to Glory? Man Therefore is Cure Divine Ingeny, a creature upon whom, not only the greatness,
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9133
and the goodness, but even the study and diligence of God is employed.
and the Goodness, but even the study and diligence of God is employed.
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9134
And being thus a greater world then the other, he must be greater in all his parts, and so in his lights; and so he is:
And being thus a greater world then the other, he must be greater in all his parts, and so in his lights; and so he is:
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for, instead of this light, which the world had at first, Man hath a nobler light,
for, instead of this Light, which the world had At First, Man hath a Nobler Light,
c-acp, av pp-f d n1, r-crq dt n1 vhd p-acp ord, n1 vhz dt jc n1,
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an immortal, a discerning soul, the light of reason.
an immortal, a discerning soul, the Light of reason.
dt j, dt j-vvg n1, dt n1 pp-f n1.
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9137
Instead of the many stars, which this world hath, man hath had the light of the Law,
Instead of the many Stars, which this world hath, man hath had the Light of the Law,
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9138
and the succession of the Prophets: And instead of that Sun, which this world had, a Son from God;
and the succession of the prophets: And instead of that Sun, which this world had, a Son from God;
cc dt n1 pp-f dt n2: cc av pp-f d n1, r-crq d n1 vhd, dt n1 p-acp np1;
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9139
man hath had the Son of God; God hath spoken to us by his Son;
man hath had the Son of God; God hath spoken to us by his Son;
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God hath shin'd upon us in his Son. The whole work of Almighty God, in the Conversion of man, is many times expressed by this act of shining; an effectual, a powerful shining.
God hath shined upon us in his Son. The Whole work of Almighty God, in the Conversion of man, is many times expressed by this act of shining; an effectual, a powerful shining.
np1 vhz vvn p-acp pno12 p-acp po31 n1 dt j-jn n1 pp-f j-jn np1, p-acp dt n1 pp-f n1, vbz d n2 vvn p-acp d n1 pp-f vvg; dt j, dt j j-vvg.
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The infusion of the Holy Ghost into the Apostles at Pentecost, was with fire: The light which shin'd upon St. Paul, going to Damascus, struck him to the ground.
The infusion of the Holy Ghost into the Apostles At Pentecost, was with fire: The Light which shined upon Saint Paul, going to Damascus, struck him to the ground.
dt n1 pp-f dt j n1 p-acp dt n2 p-acp np1, vbds p-acp n1: dt n1 r-crq vvd p-acp n1 np1, vvg p-acp np1, vvd pno31 p-acp dt n1.
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And in both those cases, there were tongues too. The Apostles fire, was fiery tongues, and St. Pauls light, was accompanied with a voice; And in both those cases, there were tongues too. The Apostles fire, was fiery tongues, and Saint Paul's Light, was accompanied with a voice;
cc p-acp d d n2, pc-acp vbdr n2 av. dt n2 n1, vbds j n2, cc n1 npg1 j, vbds vvn p-acp dt n1;
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for then does God truely shine to us, when he appears to our eyes and to our ears,
for then does God truly shine to us, when he appears to our eyes and to our ears,
c-acp av vdz np1 av-j vvi p-acp pno12, c-crq pns31 vvz p-acp po12 n2 cc p-acp po12 n2,
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when by visible and audible means, by Sacraments which we see, and by the Word which we he hear, he conveys himself unto us.
when by visible and audible means, by Sacraments which we see, and by the Word which we he hear, he conveys himself unto us.
c-crq p-acp j cc j n2, p-acp n2 r-crq pns12 vvb, cc p-acp dt n1 r-crq pns12 pns31 vvb, pns31 vvz px31 p-acp pno12.
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In Pauls case, there were some that saw the light, but heard not the voice: God hath joyn'd them, seperate them not:
In Paul's case, there were Some that saw the Light, but herd not the voice: God hath joined them, separate them not:
p-acp npg1 n1, pc-acp vbdr d cst vvd dt n1, cc-acp vvd xx dt n1: np1 vhz vvn pno32, vvi pno32 xx:
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Upon him that will come to hear, and will not come to see;
Upon him that will come to hear, and will not come to see;
p-acp pno31 cst vmb vvi pc-acp vvi, cc vmb xx vvi pc-acp vvi;
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will come to the Sermon, but not to the Sacrament; or that will come to see,
will come to the Sermon, but not to the Sacrament; or that will come to see,
vmb vvi p-acp dt n1, p-acp xx p-acp dt n1; cc cst vmb vvi pc-acp vvi,
(30) sermon (DIV1)
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but will not come to hear;
but will not come to hear;
cc-acp vmb xx vvi pc-acp vvi;
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will keep his solemn, and festival, and Anniversary times of receiving the Sacrament, but never care for being instructed in the duties appertaining to that high Mystery, God hath not shin'd.
will keep his solemn, and festival, and Anniversary times of receiving the Sacrament, but never care for being instructed in the duties appertaining to that high Mystery, God hath not shined.
vmb vvi po31 j, cc n1, cc n1 n2 pp-f vvg dt n1, p-acp av-x vvb p-acp vbg vvn p-acp dt n2 vvg p-acp d j n1, np1 vhz xx vvn.
(30) sermon (DIV1)
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They are a powerful thunder, and lightning, that go together: Preaching is the thunder, that clears the air, disperses all clouds of ignorance;
They Are a powerful thunder, and lightning, that go together: Preaching is the thunder, that clears the air, disperses all Clouds of ignorance;
pns32 vbr dt j n1, cc n1, cst vvb av: vvg vbz dt n1, cst vvz dt n1, vvz d n2 pp-f n1;
(30) sermon (DIV1)
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and then the Sacrament is the lightning, the glorious light, and presence of Christ Jesus himself.
and then the Sacrament is the lightning, the glorious Light, and presence of christ jesus himself.
cc av dt n1 vbz dt n1, dt j n1, cc n1 pp-f np1 np1 px31.
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And in the having and loving of these, the Word and Sacraments, the outward means of salvation, ordained by God in his Church, consists this Irradiation, this Cotuscation, this shining.
And in the having and loving of these, the Word and Sacraments, the outward means of salvation, ordained by God in his Church, consists this Irradiation, this Cotuscation, this shining.
cc p-acp dt vhg cc n-vvg pp-f d, dt n1 cc n2, dt j n2 pp-f n1, vvn p-acp np1 p-acp po31 n1, vvz d n1, d n1, d vvg.
(30) sermon (DIV1)
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And we have done with that. The next is the time, Illuxit, he hath shin'd already;
And we have done with that. The next is the time, Illuxit, he hath shined already;
cc pns12 vhb vdn p-acp d. dt ord vbz dt n1, n1, pns31 vhz vvn av;
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and Illuxit Mundo, he hath shin'd; that is, manifested himself sufficiently to the whole world. Illuxit Nobis, he hath done it fully to this Nation; and Illuxit Mundo, he hath shined; that is, manifested himself sufficiently to the Whole world. Illuxit Nobis, he hath done it Fully to this nation;
cc fw-la fw-la, pns31 vhz vvn; d vbz, vvd px31 av-j p-acp dt j-jn n1. fw-la fw-la, pns31 vhz vdn pn31 av-j p-acp d n1;
(30) sermon (DIV1)
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and Illuxit Vobis, he hath shin'd sufficiently upon every one of you. First, upon the whole world;
and Illuxit Vobis, he hath shined sufficiently upon every one of you. First, upon the Whole world;
cc fw-la fw-la, pns31 vhz vvn av-j p-acp d crd pp-f pn22. ord, p-acp dt j-jn n1;
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for, though at first he shin'd onely upon the Jews, and left all the world beside in darkness,
for, though At First he shined only upon the jews, and left all the world beside in darkness,
p-acp, cs p-acp ord pns31 vvd av-j p-acp dt np2, cc vvd d dt n1 a-acp p-acp n1,
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and in the shadow of death;
and in the shadow of death;
cc p-acp dt n1 pp-f n1;
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and even to the Jews themselves, he shin'd but as a light in a dark place;
and even to the jews themselves, he shined but as a Light in a dark place;
cc av p-acp dt np2 px32, pns31 vvd p-acp p-acp dt n1 p-acp dt j n1;
(30) sermon (DIV1)
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the Temple it self was but a dark room in respect of the Christian Church;
the Temple it self was but a dark room in respect of the Christian Church;
dt n1 pn31 n1 vbds p-acp dt j n1 p-acp n1 pp-f dt njp n1;
(30) sermon (DIV1)
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yet, as soon as Christ had establish'd that, illumin'd that, inanimated that, given it breath in his Word, the written Scriptures,
yet, as soon as christ had established that, illumined that, inanimated that, given it breath in his Word, the written Scriptures,
av, c-acp av c-acp np1 vhd vvd d, vvn d, vvn d, vvn pn31 n1 p-acp po31 n1, dt j-vvn n2,
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and given it motion, and action in the preaching of that Word.
and given it motion, and actium in the preaching of that Word.
cc vvn pn31 n1, cc n1 p-acp dt vvg pp-f d n1.
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and Administration of the Sacraments, when this was done, immediately there was Meridies, a full noon;
and Administration of the Sacraments, when this was done, immediately there was Meridies, a full noon;
cc n1 pp-f dt n2, c-crq d vbds vdn, av-j a-acp vbds n2, dt j n1;
(30) sermon (DIV1)
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the light was at the highest, the Sun was at the Tropique, it could go no further;
the Light was At the highest, the Sun was At the trope, it could go no further;
dt n1 vbds p-acp dt js, dt n1 vbds p-acp dt np1, pn31 vmd vvi av-dx av-jc;
(30) sermon (DIV1)
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no fundamental thing can be added by man to this light by which the Son of God hath shin'd in his Church.
no fundamental thing can be added by man to this Light by which the Son of God hath shined in his Church.
dx j n1 vmb vbi vvn p-acp n1 p-acp d n1 p-acp r-crq dt n1 pp-f np1 vhz vvn p-acp po31 n1.
(30) sermon (DIV1)
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To set up Candles to Images, is a weakness in them that do it; but to set up Candles to God, is a presumption;
To Set up Candles to Images, is a weakness in them that do it; but to Set up Candles to God, is a presumption;
p-acp vvi a-acp n2 p-acp n2, vbz dt n1 p-acp pno32 cst vdb pn31; cc-acp pc-acp vvi a-acp n2 p-acp np1, vbz dt n1;
(30) sermon (DIV1)
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that God cannot or hath not shin'd out sufficiently upon his Church, in his Institutions, but that they must supply him with the traditions and additions of men.
that God cannot or hath not shined out sufficiently upon his Church, in his Institutions, but that they must supply him with the traditions and additions of men.
cst np1 vmbx cc vhz xx vvn av av-j p-acp po31 n1, p-acp po31 n2, cc-acp cst pns32 vmb vvi pno31 p-acp dt n2 cc n2 pp-f n2.
(30) sermon (DIV1)
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Lex Lux, says David, The Law of God, the Scripture, is a light, it is the light, it is all light;Lex Lux, Says David, The Law of God, the Scripture, is a Light, it is the Light, it is all Light;
fw-la fw-la, vvz np1, dt n1 pp-f np1, dt n1, vbz dt n1, pn31 vbz dt n1, pn31 vbz d n1;
(30) sermon (DIV1)
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and therefore they who would take away this light, not suffer men to read the Scriptures;
and Therefore they who would take away this Light, not suffer men to read the Scriptures;
cc av pns32 r-crq vmd vvi av d n1, xx vvi n2 pc-acp vvi dt n2;
(30) sermon (DIV1)
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or if they will not snuff this light, not mend the Barbarisms, the Errours, the Contradictions which are in their Translation,
or if they will not snuff this Light, not mend the Barbarisms, the Errors, the Contradictions which Are in their translation,
cc cs pns32 vmb xx vvi d n1, xx vvi dt n2, dt n2, dt n2 r-crq vbr p-acp po32 n1,
(30) sermon (DIV1)
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and let it shine according to the Original Truth, this is a shutting of their eyes against this Illuxit: For, God hath show'd enough,
and let it shine according to the Original Truth, this is a shutting of their eyes against this Illuxit: For, God hath showed enough,
cc vvb pn31 n1 vvg p-acp dt j-jn n1, d vbz dt vvg pp-f po32 n2 p-acp d n1: p-acp, np1 vhz vvn av-d,
(30) sermon (DIV1)
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and said enough, and done enough, and suffer'd enough, for the salvation of his Church; he hath shin'd out upon all, and needs no supply of lesser lights.
and said enough, and done enough, and suffered enough, for the salvation of his Church; he hath shined out upon all, and needs no supply of lesser lights.
cc vvd av-d, cc vdn d, cc vvd av-d, c-acp dt n1 pp-f po31 n1; pns31 vhz vvn av p-acp d, cc av dx n1 pp-f jc n2.
(30) sermon (DIV1)
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So he hath shin'd upon all; and Illuxit Nobis, he hath shin'd abundantly upon this Nation. He shin'd upon us betimes;
So he hath shined upon all; and Illuxit Nobis, he hath shined abundantly upon this nation. He shined upon us betimes;
av pns31 vhz vvn p-acp d; cc fw-la fw-la, pns31 vhz vvn av-j p-acp d n1. pns31 vvd p-acp pno12 av;
(30) sermon (DIV1)
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this day sprung, this Sun rose in the East; in the East, Christ liv'd and preach'd in person;
this day sprung, this Sun rose in the East; in the East, christ lived and preached in person;
d n1 vvd, d n1 vvd p-acp dt n1; p-acp dt n1, np1 vvd cc vvd p-acp n1;
(30) sermon (DIV1)
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but in his Beams, his Messengers, he shin'd quickly into the West too.
but in his Beams, his Messengers, he shined quickly into the West too.
cc-acp p-acp po31 n2, po31 n2, pns31 vvd av-j p-acp dt n1 av.
(30) sermon (DIV1)
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And when he did so, he did not so shine upon the West, upon Rome, as that that light was cast upon us,
And when he did so, he did not so shine upon the West, upon Room, as that that Light was cast upon us,
cc c-crq pns31 vdd av, pns31 vdd xx av vvi p-acp dt n1, p-acp vvi, p-acp d cst n1 vbds vvn p-acp pno12,
(30) sermon (DIV1)
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as by reflection from a glass, from the walls of Rome: but we had it, as they had it, by persons ordained by God, to convey it over the world.
as by reflection from a glass, from the walls of Room: but we had it, as they had it, by Persons ordained by God, to convey it over the world.
c-acp p-acp n1 p-acp dt n1, p-acp dt n2 pp-f vvi: cc-acp pns12 vhd pn31, c-acp pns32 vhd pn31, p-acp n2 vvn p-acp np1, pc-acp vvi pn31 p-acp dt n1.
(30) sermon (DIV1)
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I dispute not too earnestly, I determine not too vehemently any matter of fact in this point.
I dispute not too earnestly, I determine not too vehemently any matter of fact in this point.
pns11 vvb xx av av-j, pns11 vvb xx av av-j d n1 pp-f n1 p-acp d n1.
(30) sermon (DIV1)
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I confess ingeniously, we had many Assistances from Rome; but truely, she hath been even with us since:
I confess ingeniously, we had many Assistances from Room; but truly, she hath been even with us since:
pns11 vvb av-j, pns12 vhd d n2 p-acp vvi; p-acp av-j, pns31 vhz vbn av p-acp pno12 p-acp:
(30) sermon (DIV1)
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and, Computatis Computandis, I think she may be content to give us an Acquittance. God shin'd upon this Island early;
and, Computatis Computing, I think she may be content to give us an Acquittance. God shined upon this Island early;
cc, fw-la vvz, pns11 vvb pns31 vmb vbi j pc-acp vvi pno12 dt n1. np1 vvd p-acp d n1 av-j;
(30) sermon (DIV1)
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early in the plantation of the Gospel, (for we had not our seed-Corn from Rome, howsoever we may have had some waterings from thence) and early in the Reformation of the Church:
early in the plantation of the Gospel, (for we had not our seed-Corn from Room, howsoever we may have had Some waterings from thence) and early in the Reformation of the Church:
av-j p-acp dt n1 pp-f dt n1, (c-acp pns12 vhd xx po12 n1 p-acp vvi, c-acp pns12 vmb vhi vhn d n2-vvg p-acp av) cc av-j p-acp dt n1 pp-f dt n1:
(30) sermon (DIV1)
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for we had not the model of any other Forreign Church for our pattern; we stript not the Church into a nakedness, nor into rags;
for we had not the model of any other Foreign Church for our pattern; we stripped not the Church into a nakedness, nor into rags;
c-acp pns12 vhd xx dt n1 pp-f d j-jn j n1 p-acp po12 n1; pns12 vvn xx dt n1 p-acp dt n1, ccx p-acp n2;
(30) sermon (DIV1)
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9182
we devested her not of her possessions, nor of her Ceremonies, but received such a Reformation at home, by their hands whom God enlightned,
we devested her not of her possessions, nor of her Ceremonies, but received such a Reformation At home, by their hands whom God enlightened,
pns12 vvd pno31 xx pp-f po31 n2, ccx pp-f po31 n2, cc-acp vvd d dt n1 p-acp n1-an, p-acp po32 n2 ro-crq np1 vvd,
(30) sermon (DIV1)
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as left her neither in a Dropsie, nor in a Consumption;
as left her neither in a Dropsy, nor in a Consumption;
c-acp vvn pno31 av-dx p-acp dt n1, ccx p-acp dt n1;
(30) sermon (DIV1)
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neither in a superfluous and cumbersome fatness, nor in an uncomely and faint leanness and attenuation:
neither in a superfluous and cumbersome fatness, nor in an uncomely and faint leanness and attenuation:
av-dx p-acp dt j cc j n1, ccx p-acp dt j cc j n1 cc n1:
(30) sermon (DIV1)
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Early in the Plantation, early in the Reformation, Illuxit Nobis, and we have light enough, without either seeing other light from Rome, or more of this light from other places.
Early in the Plantation, early in the Reformation, Illuxit Nobis, and we have Light enough, without either seeing other Light from Room, or more of this Light from other places.
av-j p-acp dt n1, av-j p-acp dt n1, fw-la fw-la, cc pns12 vhb n1 av-d, p-acp d j-vvg j-jn n1 p-acp vvi, cc dc pp-f d n1 p-acp j-jn n2.
(30) sermon (DIV1)
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God continue to us the light of this Reformation, without re-admitting any old Clouds, any old Clouts,
God continue to us the Light of this Reformation, without readmitting any old Clouds, any old Clouts,
np1 vvb p-acp pno12 dt n1 pp-f d n1, p-acp j d j n2, d j n2,
(30) sermon (DIV1)
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and we shall not need any such re-Reformation, or super-Reformation, as swimming Brains will needs cross the Seas for.
and we shall not need any such re-Reformation, or super-Reformation, as swimming Brains will needs cross the Seas for.
cc pns12 vmb xx vvi d d n1, cc n1, c-acp vvg n2 vmb av vvi dt n2 p-acp.
(30) sermon (DIV1)
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The Word of God is not above thee, says Moses, nor beyond the Sea. We need not clime up seven hills,The Word of God is not above thee, Says Moses, nor beyond the Sea. We need not climb up seven hills,
dt n1 pp-f np1 vbz xx p-acp pno21, vvz np1, ccx p-acp dt n1 pns12 vvb xx vvi a-acp crd n2,
(30) sermon (DIV1)
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nor wash our selves seven times in a Lake for it: God make the practise of our lives agreeable to the Doctrine of our Church;
nor wash our selves seven times in a Lake for it: God make the practice of our lives agreeable to the Doctrine of our Church;
ccx vvi po12 n2 crd n2 p-acp dt n1 p-acp pn31: np1 vvb dt n1 pp-f po12 n2 j p-acp dt n1 pp-f po12 n1;
(30) sermon (DIV1)
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9190
and all the world shall see that we have light enough. Illuxit Mundo, Illuxit Nobis, and Vobis too;
and all the world shall see that we have Light enough. Illuxit Mundo, Illuxit Nobis, and Vobis too;
cc d dt n1 vmb vvi cst pns12 vhb n1 av-d. fw-la fw-la, fw-la fw-la, cc fw-la av;
(30) sermon (DIV1)
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9191
God hath also shin'd sufficiently upon every of you, that hear this, already: upon the greatest part of you in both, upon all in one of his Sacraments.
God hath also shined sufficiently upon every of you, that hear this, already: upon the greatest part of you in both, upon all in one of his Sacraments.
np1 vhz av vvn av-j p-acp d pp-f pn22, cst vvb d, av: p-acp dt js n1 pp-f pn22 p-acp d, p-acp d p-acp crd pp-f po31 n2.
(30) sermon (DIV1)
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9192
God hath been content to talk with you in your infancy, as Parents with their children,
God hath been content to talk with you in your infancy, as Parents with their children,
np1 vhz vbn j pc-acp vvi p-acp pn22 p-acp po22 n1, c-acp n2 p-acp po32 n2,
(30) sermon (DIV1)
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before they can speak plain, in his Language of Catechisms; and since you came to better strength, in his stronger Language of Preaching.
before they can speak plain, in his Language of Catechisms; and since you Come to better strength, in his Stronger Language of Preaching.
c-acp pns32 vmb vvi j, p-acp po31 n1 pp-f n2; cc c-acp pn22 vvd p-acp jc n1, p-acp po31 jc n1 pp-f vvg.
(30) sermon (DIV1)
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He hath admitted you to him in your private prayers, and come to you in your private readings of his Word.
He hath admitted you to him in your private Prayers, and come to you in your private readings of his Word.
pns31 vhz vvn pn22 p-acp pno31 p-acp po22 j n2, cc vvb p-acp pn22 p-acp po22 j n2-vvg pp-f po31 n1.
(30) sermon (DIV1)
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He hath opened your Ears to him, and his to hear you in the publick Congregation:
He hath opened your Ears to him, and his to hear you in the public Congregation:
pns31 vhz vvn po22 n2 p-acp pno31, cc png31 pc-acp vvi pn22 p-acp dt j n1:
(30) sermon (DIV1)
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9196
and as he that waters his Garden, pours in water into that Vessel at one place,
and as he that waters his Garden, pours in water into that Vessel At one place,
cc c-acp pns31 cst vvz po31 n1, vvz p-acp n1 p-acp d n1 p-acp crd n1,
(30) sermon (DIV1)
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9197
and pours it out again at an hundred; God, who as he hath wall'd this Island with a wall of water, the Sea;
and pours it out again At an hundred; God, who as he hath walled this Island with a wall of water, the Sea;
cc vvz pn31 av av p-acp dt crd; np1, r-crq c-acp pns31 vhz vvn d n1 p-acp dt n1 pp-f n1, dt n1;
(30) sermon (DIV1)
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9198
so he waters this Garden with the waters of Paradise:
so he waters this Garden with the waters of Paradise:
av pns31 vvz d n1 p-acp dt n2 pp-f n1:
(30) sermon (DIV1)
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the VVord of Life hath pour'd in this water, into that great, and Royal Vessel, the Understanding, and the love of his truth, into the large and religious heart of our Soveraign,
the Word of Life hath poured in this water, into that great, and Royal Vessel, the Understanding, and the love of his truth, into the large and religious heart of our Sovereign,
dt n1 pp-f n1 vhz vvn p-acp d n1, p-acp cst j, cc j n1, dt n1, cc dt n1 pp-f po31 n1, p-acp dt j cc j n1 pp-f po12 n-jn,
(30) sermon (DIV1)
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and he pours it out in 100, in 1000 spouts, in a more plentiful preaching thereof,
and he pours it out in 100, in 1000 spouts, in a more plentiful preaching thereof,
cc pns31 vvz pn31 av p-acp crd, p-acp crd n2, p-acp dt av-dc j vvg av,
(30) sermon (DIV1)
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9201
then ever your Fathers had it; in both the ways of plenty; plentiful in the frequency, plentiful in the learned manner of preaching.
then ever your Father's had it; in both the ways of plenty; plentiful in the frequency, plentiful in the learned manner of preaching.
av av po22 n2 vhd pn31; p-acp d dt n2 pp-f n1; j p-acp dt n1, j p-acp dt j n1 pp-f vvg.
(30) sermon (DIV1)
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Illuxit, he hath shin'd upon you before you were born, in the Covenant, in making you the Children of the seed of Abraham, of Christian Parents.Illuxit, he hath shined upon you before you were born, in the Covenant, in making you the Children of the seed of Abraham, of Christian Parents.
fw-la, pns31 vhz vvn p-acp pn22 c-acp pn22 vbdr vvn, p-acp dt n1, p-acp vvg pn22 dt n2 pp-f dt n1 pp-f np1, pp-f njp n2.
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Illuxit, he hath shin'd upon you ever since you could hear and see, had any exercise of natural and supernatural faculties;Illuxit, he hath shined upon you ever since you could hear and see, had any exercise of natural and supernatural faculties;
fw-la, pns31 vhz vvn p-acp pn22 av c-acp pn22 vmd vvi cc vvi, vhd d n1 pp-f j cc j n2;
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and Illuxit, by his grace, who sends treasure in earthen vessels, he hath shin'd upon some of you, since you came hither now.
and Illuxit, by his grace, who sends treasure in earthen vessels, he hath shined upon Some of you, since you Come hither now.
cc n1, p-acp po31 n1, r-crq vvz n1 p-acp j n2, pns31 vhz vvn p-acp d pp-f pn22, c-acp pn22 vvd av av.
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Consider onely now, after all this shining, that a Candle is as soon blown out, at an open door,
Consider only now, After all this shining, that a Candle is as soon blown out, At an open door,
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or an open window, as in the open street. If you open a door to a Supplanter, an Underminer, a Whisperer against your Religion;
or an open window, as in the open street. If you open a door to a Supplanter, an Underminer, a Whisperer against your Religion;
cc dt j n1, c-acp p-acp dt j n1. cs pn22 vvb dt n1 p-acp dt n-jn, dt n1, dt n1 p-acp po22 n1;
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if there be a broken window, a woman loaden with sin, as the Apostle speaks,
if there be a broken window, a woman loaded with since, as the Apostle speaks,
cs pc-acp vbi dt j-vvn n1, dt n1 vvn p-acp n1, c-acp dt n1 vvz,
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and thereby dejected into an inordinate melancholy, (for such a melancholy as make Witches, makes Papists too) if she be thereby as apt to change Religions now,
and thereby dejected into an inordinate melancholy, (for such a melancholy as make Witches, makes Papists too) if she be thereby as apt to change Religions now,
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(30) sermon (DIV1)
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as Loves before, and as weary of this God, as of that man;
as Loves before, and as weary of this God, as of that man;
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if there be such a door, such a window, a wife, a child, a friend, a sojourner bending that way, this light that hath shin'd upon thee, may as absolutely go out, in thy house,
if there be such a door, such a window, a wife, a child, a friend, a sojourner bending that Way, this Light that hath shined upon thee, may as absolutely go out, in thy house,
cs pc-acp vbb d dt n1, d dt n1, dt n1, dt n1, dt n1, dt n1 vvg d n1, d n1 cst vhz vvn p-acp pno21, vmb a-acp av-j vvi av, p-acp po21 n1,
(30) sermon (DIV1)
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and in thy heart, as if it were put out in the whole Kingdom. Leave the publick to him whose care the publick is;
and in thy heart, as if it were put out in the Whole Kingdom. Leave the public to him whose care the public is;
cc p-acp po21 n1, c-acp cs pn31 vbdr vvn av p-acp dt j-jn n1. n1 dt j p-acp pno31 rg-crq n1 dt j vbz;
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and who, no doubt, prepares a good account to him, to whom onely he is accountable.
and who, no doubt, prepares a good account to him, to whom only he is accountable.
cc r-crq, dx n1, vvz dt j n1 p-acp pno31, p-acp ro-crq av-j pns31 vbz j.
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Look then to thine own heart, and thine own house; for that's thy charge. And so we have done with the action, shining, evidence;
Look then to thine own heart, and thine own house; for that's thy charge. And so we have done with the actium, shining, evidence;
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(30) sermon (DIV1)
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and with the time, Illuxit, there is enough done already;
and with the time, Illuxit, there is enough done already;
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and we come to the place, in Corde; if God shine, he shines in the heart.
and we come to the place, in Cord; if God shine, he shines in the heart.
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Fecit Deus Coelum & terram, Non lego quod requieverit, says that Father; Fecit Deus Coelum & terram, Non lego quod requieverit, Says that Father;
fw-la fw-la fw-la cc fw-la, fw-la fw-la fw-la fw-la, vvz d n1;
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God made heaven and earth, but I do not read that he tested, when he had done that:
God made heaven and earth, but I do not read that he tested, when he had done that:
np1 vvd n1 cc n1, cc-acp pns11 vdb xx vvi cst pns31 j-vvn, c-crq pns31 vhd vdn d:
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Fecit Solem & Lunam, (as he pursues that Meditation;) He made the Sun and Moon,Fecit Solemn & Lunam, (as he pursues that Meditation;) He made the Sun and Moon,
fw-la j cc fw-la, (c-acp pns31 vvz d n1;) pns31 vvd dt n1 cc n1,
(30) sermon (DIV1)
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and all the host of heaven, but yet he rested not: Fecit hominem, & Requievit; When God had made man, then he rested:
and all the host of heaven, but yet he rested not: Fecit hominem, & Requievit; When God had made man, then he rested:
cc d dt n1 pp-f n1, cc-acp av pns31 vvd xx: fw-la fw-la, cc n1; c-crq np1 vhd vvn n1, cs pns31 vvd:
(30) sermon (DIV1)
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for, when God had made man, he had made his bed, the heart of man, to rest in.
for, when God had made man, he had made his Bed, the heart of man, to rest in.
c-acp, c-crq np1 vhd vvn n1, pns31 vhd vvn po31 n1, dt n1 pp-f n1, pc-acp vvi p-acp.
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God asks nothing of man, but his heart; and nothing, but man, can give the heart to God.
God asks nothing of man, but his heart; and nothing, but man, can give the heart to God.
np1 vvz pix pp-f n1, cc-acp po31 n1; cc pix, cc-acp n1, vmb vvi dt n1 p-acp np1.
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And therefore in that sacrifice of Noah after the flood, and often in the Scriptures elsewhere, sacrifice is called Odor quietis, God smelt a savour of rest: And Therefore in that sacrifice of Noah After the flood, and often in the Scriptures elsewhere, sacrifice is called Odour quietis, God smelled a savour of rest:
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(30) sermon (DIV1)
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in that which proceeds from a religious heart, God rests himself, and is well pleased.
in that which proceeds from a religious heart, God rests himself, and is well pleased.
p-acp d r-crq vvz p-acp dt j n1, np1 vvz px31, cc vbz av vvn.
(30) sermon (DIV1)
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Loqui ad Cor Jerusalem, to speak to the heart of Jerusalem, is ever the Scripture phrase, from God to man, to speak comfortably;Loqui ad Cor Jerusalem, to speak to the heart of Jerusalem, is ever the Scripture phrase, from God to man, to speak comfortably;
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(30) sermon (DIV1)
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and loqui•e Corde, to speak from the heart, is an Emphatical phrase, from man to God too.
and loqui•e Corde, to speak from the heart, is an Emphatical phrase, from man to God too.
cc vvb np1, pc-acp vvi p-acp dt n1, vbz dt j n1, p-acp n1 p-acp np1 av.
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He that speaks from his own heart, speaks to Gods heart.
He that speaks from his own heart, speaks to God's heart.
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Did not our hearts burn within us, while he opened the Scriptures? say those two Disciples that went with Christ to Emaus. And if your hearts do not so all this while, you hear but me; (and, alas! Did not our hearts burn within us, while he opened the Scriptures? say those two Disciples that went with christ to Emaus. And if your hearts do not so all this while, you hear but me; (and, alas!
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who, or what am I?) you hear not God.
who, or what am I?) you hear not God.
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But let this light, the love of the ordinary means of your salvation, enter into your hearts, and shine there;
But let this Light, the love of the ordinary means of your salvation, enter into your hearts, and shine there;
cc-acp vvb d n1, dt n1 pp-f dt j n2 pp-f po22 n1, vvb p-acp po22 n2, cc vvi a-acp;
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and then, as the fire in your Chymney grows pale, and faints, and out of countenance when the Sun shines upon it;
and then, as the fire in your Chimney grows pale, and faints, and out of countenance when the Sun shines upon it;
cc av, c-acp dt n1 p-acp po22 n1 vvz j, cc vvz, cc av pp-f n1 c-crq dt n1 vvz p-acp pn31;
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so whatsoever fires of lust, of anger, of ambition, possessed that heart before, it will yeild to this, and evaporate.
so whatsoever fires of lust, of anger, of ambition, possessed that heart before, it will yield to this, and evaporate.
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But why do I speak all this to others? Is it so clear a case, that the hearts in this Text, are the hearts of others;
But why do I speak all this to Others? Is it so clear a case, that the hearts in this Text, Are the hearts of Others;
p-acp q-crq vdb pns11 vvi d d p-acp n2-jn? vbz pn31 av j dt n1, cst dt n2 p-acp d n1, vbr dt n2 pp-f n2-jn;
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of them that hear, and not of our selves that speak? That we are to see now;
of them that hear, and not of our selves that speak? That we Are to see now;
pp-f pno32 cst vvb, cc xx pp-f po12 n2 cst vvb? cst pns12 vbr pc-acp vvi av;
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for that's the next, and last Branch in this part, who be the persons: in Cordibus nostris, in our hearts.
for that's the next, and last Branch in this part, who be the Persons: in Cordibus nostris, in our hearts.
p-acp d|vbz dt ord, cc ord n1 p-acp d n1, r-crq vbb dt n2: p-acp fw-la fw-la, p-acp po12 n2.
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Certainly this word Nostris, primarily, most literally, most directly, concerns us; Us, the Ministers of Gods Word and Sacraments. Certainly this word Nostris, primarily, most literally, most directly, concerns us; Us, the Ministers of God's Word and Sacraments.
av-j d n1 np1, av-j, av-ds av-j, av-ds av-j, vvz pno12; pno32, dt n2 pp-f npg1 n1 cc n2.
(30) sermon (DIV1)
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If we take Gods Word into our mouths, and pretend a Commission, a Calling, for the calling of others, we must be sure that God hath shin'd in our hearts.
If we take God's Word into our mouths, and pretend a Commission, a Calling, for the calling of Others, we must be sure that God hath shined in our hearts.
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There is vocatio intentionalis, an intentional Calling, when Parents, in their intention and purpose, dedicates their children to this service of God, the Ministry, even in their Cradle.
There is Vocatio intentionalis, an intentional Calling, when Parents, in their intention and purpose, dedicates their children to this service of God, the Ministry, even in their Cradle.
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And this is a good and holy intention, because though it bind not in the nature of a Vow,
And this is a good and holy intention, Because though it bind not in the nature of a Voelli,
cc d vbz dt j cc j n1, c-acp cs pn31 vvb xx p-acp dt n1 pp-f dt vvb,
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yet it makes them all the way more careful, to give them such an Education, as may fit them for that profession.
yet it makes them all the Way more careful, to give them such an Education, as may fit them for that profession.
av pn31 vvz pno32 d dt n1 av-dc j, pc-acp vvi pno32 d dt n1, c-acp vmb vvi pno32 p-acp d n1.
(30) sermon (DIV1)
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And then there is Vocatio Virtualis, when having assented to that purpose of my Parents, I receive that publick Seal, the Imposition of hands, in the Church of God:
And then there is Vocatio Virtualis, when having assented to that purpose of my Parents, I receive that public Seal, the Imposition of hands, in the Church of God:
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(30) sermon (DIV1)
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but it is Vocatio radicalis, the calling that is the root and foundation of all, that we have this light shining in our hearts, the testimony of Gods Spirit to our spirit, that we have this calling from above.
but it is Vocatio radicalis, the calling that is the root and Foundation of all, that we have this Light shining in our hearts, the testimony of God's Spirit to our Spirit, that we have this calling from above.
cc-acp pn31 vbz fw-la fw-la, dt vvg cst vbz dt n1 cc n1 pp-f d, cst pns12 vhb d n1 vvg p-acp po12 n2, dt n1 pp-f npg1 n1 p-acp po12 n1, cst pns12 vhb d vvg p-acp a-acp.
(30) sermon (DIV1)
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First then, it must be a light;
First then, it must be a Light;
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not a calling taken out of the darkness of melancholy, or darkness of discontent, or darkness of want and poverty,
not a calling taken out of the darkness of melancholy, or darkness of discontent, or darkness of want and poverty,
xx dt n1 vvn av pp-f dt n1 pp-f n-jn, cc n1 pp-f n-jn, cc n1 pp-f n1 cc n1,
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or darkness of a retir'd life, to avoid the mutual duties and offices of society: it must be a light, and a light that shines;
or darkness of a retired life, to avoid the mutual duties and Offices of society: it must be a Light, and a Light that shines;
cc n1 pp-f dt vvn n1, pc-acp vvi dt j n2 cc n2 pp-f n1: pn31 vmb vbi dt n1, cc dt n1 cst vvz;
(30) sermon (DIV1)
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it is not enough to have knowledge and learning; it must shine out, and appear in preaching;
it is not enough to have knowledge and learning; it must shine out, and appear in preaching;
pn31 vbz xx av-d pc-acp vhi n1 cc n1; pn31 vmb vvi av, cc vvi p-acp vvg;
(30) sermon (DIV1)
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and it must shine in our hearts, in the private testimony of the Spirit there:
and it must shine in our hearts, in the private testimony of the Spirit there:
cc pn31 vmb vvi p-acp po12 n2, p-acp dt j n1 pp-f dt n1 a-acp:
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but when it hath so shin'd there, it must not go out there, but shine still as a Candle in a Candlestick,
but when it hath so shined there, it must not go out there, but shine still as a Candle in a Candlestick,
cc-acp c-crq pn31 vhz av vvn a-acp, pn31 vmb xx vvi av a-acp, cc-acp vvb av c-acp dt n1 p-acp dt n1,
(30) sermon (DIV1)
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or the Sun in his sphere; shine so, as it give light to others:
or the Sun in his sphere; shine so, as it give Light to Others:
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(30) sermon (DIV1)
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9249
so that this light doth not shine in our hearts, except it appear in the tongue, and in the hand too:
so that this Light does not shine in our hearts, except it appear in the tongue, and in the hand too:
av cst d n1 vdz xx vvi p-acp po12 n2, c-acp pn31 vvi p-acp dt n1, cc p-acp dt n1 av:
(30) sermon (DIV1)
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9250
First, in the tounge, to preach opportune, and importune; in season and out of season;
First, in the tongue, to preach opportune, and importune; in season and out of season;
ord, p-acp dt n1, pc-acp vvi j, cc vvi; p-acp n1 cc av pp-f n1;
(30) sermon (DIV1)
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that is, opportune Volentibus, importune Nolentibus: preaching is in season to them who are willing to hear; that is, opportune Volentibus, importune Nolentibus: preaching is in season to them who Are willing to hear;
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(30) sermon (DIV1)
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but though they be not, though they had rather the Laws would permit them to be absent,
but though they be not, though they had rather the Laws would permit them to be absent,
cc-acp cs pns32 vbb xx, cs pns32 vhd av-c dt n2 vmd vvi pno32 pc-acp vbi j,
(30) sermon (DIV1)
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or that preaching were given over; yet I must preach.
or that preaching were given over; yet I must preach.
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9254
And in that sense, I may use the words of the Apostle, As much as in me is, I am ready to preach the Gospel to them also that are at Rome: at Rome in their hearts;
And in that sense, I may use the words of the Apostle, As much as in me is, I am ready to preach the Gospel to them also that Are At Room: At Room in their hearts;
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(30) sermon (DIV1)
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9255
at Rome, that is, of Rome, reconciled to Rome. I would preach to them, if they would have me, if they would hear me;
At Room, that is, of Room, reconciled to Room. I would preach to them, if they would have me, if they would hear me;
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(30) sermon (DIV1)
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9256
and that were opportune, in season. But though we preach importune, out of season to their ends,
and that were opportune, in season. But though we preach importune, out of season to their ends,
cc cst vbdr j, p-acp n1. cc-acp cs pns12 vvb j, av pp-f n1 p-acp po32 n2,
(30) sermon (DIV1)
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9257
and their purposes, yet we must preach, though they would not have it done: for we are debters to all, because all are our Neighbours.
and their Purposes, yet we must preach, though they would not have it done: for we Are debtors to all, Because all Are our Neighbours.
cc po32 n2, av pns12 vmb vvi, cs pns32 vmd xx vhi pn31 vdn: c-acp pns12 vbr n2 p-acp d, c-acp d vbr po12 n2.
(30) sermon (DIV1)
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9258
Proximus tuus est antequam Christianus est: A man is thy Neighbor, by his Humanity, not by his Divinity; Proximus Thy est antequam Christian est: A man is thy Neighbour, by his Humanity, not by his Divinity;
fw-la fw-la fw-la fw-la np1 fw-la: dt n1 vbz po21 n1, p-acp po31 n1, xx p-acp po31 n1;
(30) sermon (DIV1)
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by his Nature, not by his Religion: a Virginian is thy Neighbor, as well as a Londoner;
by his Nature, not by his Religion: a Virginian is thy Neighbour, as well as a Londoner;
p-acp po31 n1, xx p-acp po31 n1: dt jp vbz po21 n1, c-acp av c-acp dt np1;
(30) sermon (DIV1)
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9260
and all men are in every good mans Diocess, and Parish. Irrides odorantem lapides, says that Father;
and all men Are in every good men Diocese, and Parish. Irrides odorantem lapides, Says that Father;
cc d n2 vbr p-acp d j ng1 n1, cc n1. fw-la fw-la fw-la, vvz d n1;
(30) sermon (DIV1)
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9261
Thou seest a man worship an Image, and thou laughest him to scorn; assist him, direct him if thou canst, but scorn him not: Ignoras quomodo illum praesciverit Deus;
Thou See a man worship an Image, and thou laughest him to scorn; assist him, Direct him if thou Canst, but scorn him not: Ignoras quomodo Ilum praesciverit Deus;
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(30) sermon (DIV1)
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9262
thou knowest not Gods purpose, nor the way of Gods purpose upon that man;
thou Knowest not God's purpose, nor the Way of God's purpose upon that man;
pns21 vv2 xx ng1 n1, ccx dt n1 pp-f npg1 n1 p-acp d n1;
(30) sermon (DIV1)
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9263
his way may be to convert that man by thee, and to bring that man to serve him? Religio tuis fortasse, quam tu qui irridebas; perchance more sincerely then thou;
his Way may be to convert that man by thee, and to bring that man to serve him? Religio tuis Fortasse, quam tu qui irridebas; perchance more sincerely then thou;
po31 n1 vmb vbi pc-acp vvi d n1 p-acp pno21, cc pc-acp vvi d n1 pc-acp vvi pno31? fw-la fw-la fw-la, fw-la fw-la fw-la fw-la; av av-dc av-j cs pns21;
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not onely when thou didst laugh at him, but even when thou didst preach to him.
not only when thou didst laugh At him, but even when thou didst preach to him.
xx av-j c-crq pns21 vdd2 vvi p-acp pno31, cc-acp av c-crq pns21 vdd2 vvi p-acp pno31.
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For brass, I will bring gold, says God in Esay; and for iron, silver. God can work in all metals, and transmute all metals:For brass, I will bring gold, Says God in Isaiah; and for iron, silver. God can work in all metals, and transmute all metals:
p-acp n1, pns11 vmb vvi n1, vvz np1 p-acp np1; cc p-acp n1, n1. np1 vmb vvi p-acp d n2, cc vvi d n2:
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he can make a Moral Man, a Christian; and a Superstitious Christian, a sincere Christian; a Papist, a Protestant;
he can make a Moral Man, a Christian; and a Superstitious Christian, a sincere Christian; a Papist, a Protestant;
pns31 vmb vvi dt j n1, dt njp; cc dt j njp, dt j njp; dt njp, dt n1;
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and a dissolute Protestant, a holy man, by thy preaching.
and a dissolute Protestant, a holy man, by thy preaching.
cc dt j n1, dt j n1, p-acp po21 vvg.
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And therefore let this light shine in our hearts, in the testimony of a good Conscience, in having accepted this Calling,
And Therefore let this Light shine in our hearts, in the testimony of a good Conscience, in having accepted this Calling,
cc av vvb d j n1 p-acp po12 n2, p-acp dt n1 pp-f dt j n1, p-acp vhg vvn d vvg,
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but also shine in our tongues, preach.
but also shine in our tongues, preach.
cc-acp av vvi p-acp po12 n2, vvb.
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Though the Disease of St. Chrysostomes times, should overtake ours, Qui quantum placuit tantum principibus displicuit;
Though the Disease of Saint Chrysostomes times, should overtake ours, Qui quantum Placuit Tantum principibus displicuit;
cs dt n1 pp-f n1 npg1 n2, vmd vvi png12, fw-la fw-la n1 fw-la fw-la n1;
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The more good he did by preaching, the more some great persons were displeased with him;
The more good he did by preaching, the more Some great Persons were displeased with him;
dt av-dc j pns31 vdd p-acp vvg, dt av-dc d j n2 vbdr vvn p-acp pno31;
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yet all this were but St. Paul 's importune, a little out of season: but out of season we must preach.
yet all this were but Saint Paul is importune, a little out of season: but out of season we must preach.
av d d vbdr p-acp n1 np1 vbz j, dt j av pp-f n1: cc-acp av pp-f n1 pns12 vmb vvi.
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9273
How much more now, now, when, as the Apostle says of God, we may say of Gods Lieutenant, In whom there is no change,
How much more now, now, when, as the Apostle Says of God, we may say of God's Lieutenant, In whom there is no change,
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nor shadow of change, no approach towards a change, no occasion of jealousie of it? How much were we inexcuseable,nor shadow of change, no approach towards a change, no occasion of jealousy of it? How much were we inexcusable,
ccx n1 pp-f n1, dx n1 p-acp dt n1, dx n1 pp-f n1 pp-f pn31? c-crq d vbdr pns12 j,
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if either out of fullness of fortunes, or emptiness of learning;
if either out of fullness of fortune's, or emptiness of learning;
cs d av pp-f n1 pp-f n2, cc n1 pp-f n1;
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if either out of state, or business, or laziness, or pretence of fear, where no fear is, we should smother this light, which if it have truly shin'd in our hearts, will shine in our tongues too?
if either out of state, or business, or laziness, or pretence of Fear, where no Fear is, we should smother this Light, which if it have truly shined in our hearts, will shine in our tongues too?
cs d av pp-f n1, cc n1, cc n1, cc n1 pp-f n1, c-crq dx n1 vbz, pns12 vmd vvi d n1, r-crq cs pn31 vhb av-j vvn p-acp po12 n2, vmb vvi p-acp po12 n2 av?
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It must shine there, and it must shine in our hands also, in our actions, in the example of our life.
It must shine there, and it must shine in our hands also, in our actions, in the Exampl of our life.
pn31 vmb vvi a-acp, cc pn31 vmb vvi p-acp po12 n2 av, p-acp po12 n2, p-acp dt n1 pp-f po12 n1.
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Christ says to his Apostles, Vos estis Lux, You are light: there they were illumin'd ':
christ Says to his Apostles, Vos Ye are Lux, You Are Light: there they were illumined ':
np1 vvz p-acp po31 n2, fw-fr fw-la fw-la, pn22 vbr j: a-acp pns32 vbdr vvn ':
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but to what use? It follows, That men may see your good works: but to what use? It follows, That men may see your good works:
p-acp p-acp q-crq n1? pn31 vvz, cst n2 vmb vvi po22 j n2:
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For, as St. Ambrose says of the Creation, Frustra fecisset Lucem, God had made light to no purpose,
For, as Saint Ambrose Says of the Creation, Frustra fecisset Lucem, God had made Light to no purpose,
p-acp, c-acp n1 np1 vvz pp-f dt n1, fw-la fw-la fw-la, np1 vhd vvn n1 p-acp dx n1,
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if he had not made Creatures to show by that light:
if he had not made Creatures to show by that Light:
cs pns31 vhd xx vvn n2 pc-acp vvi p-acp d n1:
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so we have the light of Learning, and the light of other abilities to no purpose,
so we have the Light of Learning, and the Light of other abilities to no purpose,
av pns12 vhb dt n1 pp-f n1, cc dt n1 pp-f j-jn n2 p-acp dx n1,
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if we have no good works to show, when we have drawn mens eyes upon us.
if we have no good works to show, when we have drawn men's eyes upon us.
cs pns12 vhb dx j n2 pc-acp vvi, c-crq pns12 vhb vvn ng2 n2 p-acp pno12.
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9284
Upon those words of Solomons, Tempus tacendi, tempus loquendi, St. Gregory makes this note, That Solomon does not say first, There is a time of speaking,
Upon those words of Solomons, Tempus tacendi, Tempus loquendi, Saint Gregory makes this note, That Solomon does not say First, There is a time of speaking,
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and a time of silence, that when a man hath taken that calling, that binds him to speak,and a time of silence, that when a man hath taken that calling, that binds him to speak,
cc dt n1 pp-f n1, cst c-crq dt n1 vhz vvn d n1, cst vvz pno31 pc-acp vvi,
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then he might prevaricate in a treacherous silence: but first there is a time of silence, of study, of preparation, how to speak,
then he might prevaricate in a treacherous silence: but First there is a time of silence, of study, of preparation, how to speak,
cs pns31 vmd vvi p-acp dt j n1: cc-acp ord pc-acp vbz dt n1 pp-f n1, pp-f n1, pp-f n1, c-crq pc-acp vvi,
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and then speak on in Gods Name. But howsoever there may be tempus tacendi, some time wherein we may be silent;
and then speak on in God's Name. But howsoever there may be Tempus tacendi, Some time wherein we may be silent;
cc av vvb a-acp p-acp ng1 n1. cc-acp c-acp pc-acp vmb vbi fw-la fw-la, d n1 c-crq pns12 vmb vbi j;
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yet there is not tempus peccandi; no circumstance of time, no circumstance at all can excuse an ill life in an ill man, less in a leading and exemplar man, least of all in a Church-man.
yet there is not Tempus Peccandi; no circumstance of time, no circumstance At all can excuse an ill life in an ill man, less in a leading and exemplar man, least of all in a Churchman.
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To that which is vulgarly said, Loquere ut te vidiam; speak that I may see thee;
To that which is vulgarly said, Speak ut te vidiam; speak that I may see thee;
p-acp cst r-crq vbz av-j vvn, vvb fw-la fw-la fw-la; vvb cst pns11 vmb vvi pno21;
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I do not see thee, not see what is in thee, except I hear thee preach:
I do not see thee, not see what is in thee, except I hear thee preach:
pns11 vdb xx vvi pno21, xx vvi r-crq vbz p-acp pno21, c-acp pns11 vvb pno21 vvb:
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Let me add more, Age ut te audiam, do something that I may hear thee:
Let me add more, Age ut te audiam, do something that I may hear thee:
vvb pno11 vvi av-dc, n1 fw-la fw-la fw-la, vdb pi cst pns11 vmb vvi pno21:
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I do not hear thee, not hear thee to believe thee, except I hear of thee in a good testimony of thy conversation.
I do not hear thee, not hear thee to believe thee, except I hear of thee in a good testimony of thy Conversation.
pns11 vdb xx vvi pno21, xx vvi pno21 pc-acp vvi pno21, c-acp pns11 vvb pp-f pno21 p-acp dt j n1 pp-f po21 n1.
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I hope our times, and our callings is far enough from that suspition of St. Ambrose, Ne sit nomen inane, crimen immane in Sacerdotibus:
I hope our times, and our callings is Far enough from that suspicion of Saint Ambrose, Ne fit Nome inane, crimen immane in Sacerdotibus:
pns11 vvb po12 n2, cc po12 n2 vbz av-j av-d p-acp cst n1 pp-f n1 np1, ccx vvb fw-la n1, fw-la j p-acp fw-la:
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God forbid the name of Priest should priviledge any man otherwise obnoxious from just censure.
God forbid the name of Priest should privilege any man otherwise obnoxious from just censure.
np1 vvb dt n1 pp-f n1 vmd vvi d n1 av j p-acp j n1.
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He were a stranee Master of faculties to himself, that would give himself a Dispensation so;
He were a stranee Master of faculties to himself, that would give himself a Dispensation so;
pns31 vbdr dt n1 n1 pp-f n2 p-acp px31, cst vmd vvi px31 dt n1 av;
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this were truly to incur a Premunire in the highest Kingdom, to forfeit all everlastingly; to appeal from our conversation, to our profession;
this were truly to incur a Premunire in the highest Kingdom, to forfeit all everlastingly; to appeal from our Conversation, to our profession;
d vbdr av-j pc-acp vvi dt n1 p-acp dt js n1, pc-acp vvi d av-j; pc-acp vvi p-acp po12 n1, p-acp po12 n1;
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to make a holy profession the Cloak, nay, the reason of unholy actions.
to make a holy profession the Cloak, nay, the reason of unholy actions.
pc-acp vvi dt j n1 dt n1, uh-x, dt n1 pp-f j n2.
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But I speak not now of enormous ill, but of omissions of good, and of too easie venturing upon things, in their own nature indifferent:
But I speak not now of enormous ill, but of omissions of good, and of too easy venturing upon things, in their own nature indifferent:
p-acp pns11 vvb xx av pp-f j n-jn, cc-acp pp-f n2 pp-f j, cc pp-f av j vvg p-acp n2, p-acp po32 d n1 j:
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For, as for our words, St. Bernard says well, Nugae in ore laici sunt Nugae, in ore Sacerdotis blasphemiae;
For, as for our words, Saint Bernard Says well, Nugae in over Laici sunt Nugae, in over Sacerdote Blasphemies;
c-acp, c-acp p-acp po12 n2, n1 np1 vvz av, np1 p-acp n1 fw-la fw-la fw-la, p-acp n1 fw-la fw-la;
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Idle words, are but idle words in a secular mans mouth; but in a Churchmans mouth, they are blasphemies. So for our actions;
Idle words, Are but idle words in a secular men Mouth; but in a Churchmans Mouth, they Are Blasphemies. So for our actions;
j n2, vbr cc-acp j n2 p-acp dt j ng1 n1; cc-acp p-acp dt ng1 n1, pns32 vbr n2. av p-acp po12 n2;
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it may become us, it may concern us to abstain from some indifferent things, which other men without any scandal may do.
it may become us, it may concern us to abstain from Some indifferent things, which other men without any scandal may do.
pn31 vmb vvi pno12, pn31 vmb vvi pno12 pc-acp vvi p-acp d j n2, r-crq j-jn n2 p-acp d n1 vmb vdi.
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9302
Vehementer destruit Ecclaesiam Dei, laicos esse meliores Clericis: Nothing shakes the Church more, then when Church-men are no better then other men are. Forcefully destruit Ecclaesiam Dei, Laicos esse meliores Clericis: Nothing shakes the Church more, then when Churchmen Are no better then other men Are.
np1 fw-la fw-la fw-la, fw-la fw-la fw-la np1: pix vvz dt n1 av-dc, cs c-crq n2 vbr dx jc cs j-jn n2 vbr.
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9303
Where we read in Genesis, Vox sanguinis, The voice of Abel's blood calls; it is in the Original, Vox sanguinum, of bloods, in the plural; many bloods, much blood: Where we read in Genesis, Vox Blood, The voice of Abel's blood calls; it is in the Original, Vox Sanguinum, of bloods, in the plural; many bloods, much blood:
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the blood of a whole Parish, of a whole Province, cries out against the life of such a man:
the blood of a Whole Parish, of a Whole Province, cries out against the life of such a man:
dt n1 pp-f dt j-jn n1, pp-f dt j-jn n1, vvz av p-acp dt n1 pp-f d dt n1:
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9305
for his Sermons are but his Texts; his life is his Sermon that preaches; Aaron and Moses were joyned in Commission;
for his Sermons Are but his Texts; his life is his Sermon that Preaches; Aaron and Moses were joined in Commission;
c-acp po31 n2 vbr p-acp po31 n2; po31 n1 vbz po31 n1 cst vvz; np1 cc np1 vbdr vvn p-acp n1;
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9306
Aaron had the tongue, the power of speaking; Moses had the Rod, the power of doing great works.Aaron had the tongue, the power of speaking; Moses had the Rod, the power of doing great works.
np1 vhd dt n1, dt n1 pp-f vvg; np1 vhd dt n1, dt n1 pp-f vdg j n2.
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9307
When the Lystrians call'd Paul, Mercury, for his Eloquence, they call'd his Companion Barnabas, Jupiter; their eye was upon their great work,
When the Lystrians called Paul, Mercury, for his Eloquence, they called his Companion Barnabas, Jupiter; their eye was upon their great work,
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9308
as well as their sweet words.
as well as their sweet words.
c-acp av c-acp po32 j n2.
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9309
Clearly and ingenuously, we, we the Ministers of the Gospel, acknowledge our selves to be principally intended by the Apostle in this Text;
Clearly and ingenuously, we, we the Ministers of the Gospel, acknowledge our selves to be principally intended by the Apostle in this Text;
np1 cc av-j, pns12, pns12 dt n2 pp-f dt n1, vvb po12 n2 pc-acp vbi av-j vvn p-acp dt n1 p-acp d n1;
(30) sermon (DIV1)
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this light, that is the knowledge, and the love of Gods truth, must shine in our hearts, sincerely there;
this Light, that is the knowledge, and the love of God's truth, must shine in our hearts, sincerely there;
d n1, cst vbz dt n1, cc dt n1 pp-f npg1 n1, vmb vvi p-acp po12 n2, av-j a-acp;
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and in our tongues, assidiously there; and in our hands, evidently there; and so we are the persons;
and in our tongues, assidiously there; and in our hands, evidently there; and so we Are the Persons;
cc p-acp po12 n2, av-j a-acp; cc p-acp po12 n2, av-j a-acp; cc av pns12 vbr dt n2;
(30) sermon (DIV1)
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9312
but yet not we alone, though the Apostle express it in that phrase, in Cordibus nostris.
but yet not we alone, though the Apostle express it in that phrase, in Cordibus nostris.
cc-acp av xx pns12 j, cs dt n1 vvb pn31 p-acp d n1, p-acp fw-la fw-la.
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9313
When this Apostle speaks of Hereditas nostra, our inheritance; and Pax nostra, our peace;
When this Apostle speaks of Hereditas nostra, our inheritance; and Pax nostra, our peace;
q-crq d n1 vvz pp-f fw-la fw-la, po12 n1; cc fw-la fw-la, po12 n1;
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9314
and Spes nostra, our hope, as he does to the Ephesians, and often elsewhere, he does not so appropriate Christ, of whom he says all that, to himself,
and Spes nostra, our hope, as he does to the Ephesians, and often elsewhere, he does not so Appropriate christ, of whom he Says all that, to himself,
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(30) sermon (DIV1)
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9315
as that they to whom he writes, should not have an inheritance, and a peace, and a hope in Christ, as well as he, or any Apostle.
as that they to whom he writes, should not have an inheritance, and a peace, and a hope in christ, as well as he, or any Apostle.
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(30) sermon (DIV1)
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9316
So when he says here in Cordibus nostris, in our hearts, he intends that the Colossians, that people to whom he writes, (and he writes to all) should have that light in their hearts,
So when he Says Here in Cordibus nostris, in our hearts, he intends that the colossians, that people to whom he writes, (and he writes to all) should have that Light in their hearts,
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(30) sermon (DIV1)
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9317
and consequently in their tongues and hands too; in words and actions, as well as men of the Church.
and consequently in their tongues and hands too; in words and actions, as well as men of the Church.
cc av-j p-acp po32 n2 cc n2 av; p-acp n2 cc n2, c-acp av c-acp n2 pp-f dt n1.
(30) sermon (DIV1)
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9318
It is not onely to Priests that St. Peter said, God had made them a Royal Priesthood;
It is not only to Priests that Saint Peter said, God had made them a Royal Priesthood;
pn31 vbz xx av-j p-acp n2 cst n1 np1 vvd, np1 vhd vvn pno32 dt j n1;
(30) sermon (DIV1)
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9319
not onely of Priests that St. John said, God hath made us Kings and Priests.
not only of Priests that Saint John said, God hath made us Kings and Priests.
xx av-j pp-f n2 cst n1 np1 vvd, np1 vhz vvn pno12 n2 cc n2.
(30) sermon (DIV1)
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9320
There is not so Regal, so Soveraign, so Monarchical a Prerogative, as to have Animum Deosubditum, Corporis sui Rectorem; That man who hath a soul in subjection to God,
There is not so Regal, so Sovereign, so Monarchical a Prerogative, as to have Animum Deosubditum, Corporis sui Rectorem; That man who hath a soul in subjection to God,
pc-acp vbz xx av j, av j-jn, av j dt n1, c-acp pc-acp vhi fw-la fw-la, fw-la fw-la fw-la; cst n1 r-crq vhz dt n1 p-acp n1 p-acp np1,
(30) sermon (DIV1)
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9321
and in dominion over his own body, that man is a King.
and in dominion over his own body, that man is a King.
cc p-acp n1 p-acp po31 d n1, cst n1 vbz dt n1.
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9322
And then there is not so holy, so Priestly an Office, as Pietatis hostias de altari Cordis offerre.
And then there is not so holy, so Priestly an Office, as Pietatis Hostias de Altar Cordis offer.
cc av pc-acp vbz xx av j, av j dt n1, c-acp fw-la fw-la fw-la fw-la fw-la n1.
(30) sermon (DIV1)
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9323
That man who from the Altar of a pure heart, offers sacrifices of prayer and praise to God, that man is a Priest:
That man who from the Altar of a pure heart, offers Sacrifices of prayer and praise to God, that man is a Priest:
cst n1 r-crq p-acp dt n1 pp-f dt j n1, vvz n2 pp-f n1 cc n1 p-acp np1, cst n1 vbz dt n1:
(30) sermon (DIV1)
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9324
so all you are or may be Kings; and all Priests. Nay, St. Chrysost. appropriates this rather to you, then to us; not to us at all;
so all you Are or may be Kings; and all Priests. Nay, Saint Chrysostom appropriates this rather to you, then to us; not to us At all;
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for he read this very Text, in Cordibus vestris, in your hearts. Since then to this intendment you are Priests, as we are;
for he read this very Text, in Cordibus vestris, in your hearts. Since then to this intendment you Are Priests, as we Are;
c-acp pns31 vvd d j n1, p-acp fw-la fw-la, p-acp po22 n2. c-acp av p-acp d n1 pn22 vbr n2, c-acp pns12 vbr;
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since altogether make up Clerum Domini, the Lords Clergy, and his portion, do not you make us to be all of the inferiour Ministry,
since altogether make up Clerum Domini, the lords Clergy, and his portion, do not you make us to be all of the inferior Ministry,
c-acp av vvi a-acp fw-la fw-la, dt n2 n1, cc po31 n1, vdb xx pn22 vvi pno12 pc-acp vbi d pp-f dt j-jn n1,
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and all you selves to be Bishops over us, to visit us, judge us, syndicate us, and leave out your selves:
and all you selves to be Bishops over us, to visit us, judge us, syndicate us, and leave out your selves:
cc d pn22 n2 pc-acp vbi n2 p-acp pno12, pc-acp vvi pno12, vvb pno12, vvb pno12, cc vvb av po22 n2:
(30) sermon (DIV1)
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Plus Sacerdotum vitam quam suum discutientes, as St. G. complains; that bestow more time in examining the lives of their Pastors, then their own.Plus Sacerdotum vitam quam suum discutientes, as Saint G. complains; that bestow more time in examining the lives of their Pastors, then their own.
fw-fr fw-la fw-la fw-la fw-la n2, p-acp n1 np1 vvz; cst vvb dc n1 p-acp vvg dt n2 pp-f po32 ng1, cs po32 d.
(30) sermon (DIV1)
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Quid tibi Malus Minister, ubi bonus Dominus, says Aquinas upon this: Quid tibi Malus Minister, ubi bonus Dominus, Says Aquinas upon this:
fw-la fw-la fw-la n1, fw-la fw-la fw-la, vvz np1 p-acp d:
(30) sermon (DIV1)
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As long as thou art sure, that the Master of the house will receive thee kindly, what carest thou though a surly Fellow let thee in at door? Sacramenta ab sunt indigne tractantibus, says that Father:
As long as thou art sure, that the Master of the house will receive thee kindly, what Carest thou though a surly Fellow let thee in At door? Sacraments ab sunt indigne tractantibus, Says that Father:
c-acp av-j c-acp pns21 vb2r j, cst dt n1 pp-f dt n1 vmb vvi pno21 av-j, q-crq vv2 pns21 c-acp dt j n1 vvb pno21 p-acp p-acp n1? np1 fw-la fw-la fw-fr fw-la, vvz d n1:
(30) sermon (DIV1)
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An hypocritical preaching of the Word, an unclean Administration of the Sacraments, shall aggravate the condemnation of that unclean Hypocrite; an hypocritical preaching of the Word, an unclean Administration of the Sacraments, shall aggravate the condemnation of that unclean Hypocrite;
dt j vvg pp-f dt n1, dt j n1 pp-f dt n2, vmb vvi dt n1 pp-f cst j n1;
(30) sermon (DIV1)
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but yet Prosunt digne sumentibus; a worthy Receiver, receives the vertue and benefit of the Word and Sacraments, though from an unworthy Giver.
but yet Prosunt digne sumentibus; a worthy Receiver, receives the virtue and benefit of the Word and Sacraments, though from an unworthy Giver.
cc-acp av fw-la fw-fr fw-la; dt j n1, vvz dt n1 cc n1 pp-f dt n1 cc n2, cs p-acp dt j n1.
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I may be bold to say, that this City hath the ablest preaching Clergy of any City in Christendom;
I may be bold to say, that this city hath the Ablest preaching Clergy of any city in Christendom;
pns11 vmb vbi j pc-acp vvi, cst d n1 vhz dt js vvg n1 pp-f d n1 p-acp np1;
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must I be fain to say, that the Clergy of this City hath the poorest intertainment of any City that can come into comparison with it? it is so.
must I be fain to say, that the Clergy of this city hath the Poorest entertainment of any city that can come into comparison with it? it is so.
vmb pns11 vbi j pc-acp vvi, cst dt n1 pp-f d n1 vhz dt js n1 pp-f d n1 cst vmb vvi p-acp n1 p-acp pn31? pn31 vbz av.
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And that to which they have pretences and claims to be farther due to them, is detained, not because that which they have is enough,
And that to which they have pretences and claims to be farther endue to them, is detained, not Because that which they have is enough,
cc cst p-acp r-crq pns32 vhb n2 cc vvz pc-acp vbi av-jc n-jn p-acp pno32, vbz vvn, xx c-acp d r-crq pns32 vhb vbz d,
(30) sermon (DIV1)
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but because that which they claim is too much: The circumstance of the quantity and proportion, keeps off the consideration of the very right:
but Because that which they claim is too much: The circumstance of the quantity and proportion, keeps off the consideration of the very right:
cc-acp c-acp d r-crq pns32 vvb vbz av av-d: dt n1 pp-f dt n1 cc n1, vvz a-acp dt n1 pp-f dt j n-jn:
(30) sermon (DIV1)
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9337
So that this Clergy is therefore poor, because they should be rich; therefore kept without any part, because so great a part seems to belong unto them.
So that this Clergy is Therefore poor, Because they should be rich; Therefore kept without any part, Because so great a part seems to belong unto them.
av cst d n1 vbz av j, c-acp pns32 vmd vbi j; av vvd p-acp d n1, c-acp av j dt n1 vvz pc-acp vvi p-acp pno32.
(30) sermon (DIV1)
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9338
Grieve not the Spirit of God; grieve not the spiritual man, the man of God neither:
Grieve not the Spirit of God; grieve not the spiritual man, the man of God neither:
np1 xx dt n1 pp-f np1; vvb xx dt j n1, dt n1 pp-f np1 av-dx:
(30) sermon (DIV1)
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Ex tristitia sermo procedens, minus gratus est. Ex Tristitia sermon procedens, minus Gratus est.
fw-la fw-la n1 fw-la, fw-la fw-la fw-la.
(30) sermon (DIV1)
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He that preaches from a sad heart, under the sence of a great charge, and small means, cannot preach cheerfully to you.
He that Preaches from a sad heart, under the sense of a great charge, and small means, cannot preach cheerfully to you.
pns31 cst vvz p-acp dt j n1, p-acp dt n1 pp-f dt j n1, cc j n2, vmbx vvi av-j p-acp pn22.
(30) sermon (DIV1)
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Provide, says the Apostle, that they who watch over your souls, may doe it with joy, and not with grief: Provide, Says the Apostle, that they who watch over your Souls, may do it with joy, and not with grief:
vvb, vvz dt n1, cst pns32 r-crq vvb p-acp po22 n2, vmb vdi pn31 p-acp n1, cc xx p-acp n1:
(30) sermon (DIV1)
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for, says he, that's unprofitable for you. You receive not so much profit by them, as you might doe, if they might attend your service intirely;for, Says he, that's unprofitable for you. You receive not so much profit by them, as you might do, if they might attend your service entirely;
c-acp, vvz pns31, d|vbz j p-acp pn22. pn22 vvb xx av av-d vvi p-acp pno32, c-acp pn22 vmd vdi, cs pns32 vmd vvi po22 n1 av-j;
(30) sermon (DIV1)
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when they are distracted with chargeable suites abroad, or macerated with penurious fortunes at home.
when they Are distracted with chargeable suits abroad, or macerated with penurious fortune's At home.
c-crq pns32 vbr vvn p-acp j n2 av, cc j-vvn p-acp j n2 p-acp n1-an.
(30) sermon (DIV1)
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9344
Consider how much other Professions, of Arms, of Merchandise, of Agriculture, of Law it self, are decay'd of late:
Consider how much other Professions, of Arms, of Merchandise, of Agriculture, of Law it self, Are decayed of late:
np1 c-crq av-d j-jn n2, pp-f n2, pp-f n1, pp-f np1, pp-f n1 pn31 n1, vbr vvn pp-f av-j:
(30) sermon (DIV1)
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and thence, (though not only thence) it is, that so many more in our times,
and thence, (though not only thence) it is, that so many more in our times,
cc av, (cs xx av-j av) pn31 vbz, cst av d dc p-acp po12 n2,
(30) sermon (DIV1)
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then ever before, of Honorable and Worshipful Families, apply themselves to our Profession, to the Ministry.
then ever before, of Honourable and Worshipful Families, apply themselves to our Profession, to the Ministry.
av av a-acp, pp-f j cc j n2, vvb px32 p-acp po12 n1, p-acp dt n1.
(30) sermon (DIV1)
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9347
Let therefore this light shine in your hearts, bless God for this blessed increase, and shine in your tongues;
Let Therefore this Light shine in your hearts, bless God for this blessed increase, and shine in your tongues;
vvb av d j n1 p-acp po22 n2, vvb np1 p-acp d j-vvn n1, cc vvi p-acp po22 n2;
(30) sermon (DIV1)
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glorifie God in a good interpretation of the actions of his Ministers, and shine in your hands;
Glorify God in a good Interpretation of the actions of his Ministers, and shine in your hands;
vvi np1 p-acp dt j n1 pp-f dt n2 pp-f po31 n2, cc vvi p-acp po22 n2;
(30) sermon (DIV1)
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9349
cherish and comfort them so, that they be not put to bread and water, that give you bread and wine;
cherish and Comfort them so, that they be not put to bred and water, that give you bred and wine;
vvb cc vvi pno32 av, cst pns32 vbb xx vvn p-acp n1 cc n1, cst vvb pn22 n1 cc n1;
(30) sermon (DIV1)
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nor mourn in smoaky corners, who bring you the Sun-shine of the glorious Gospel, the Gospel of consolation, into the congregation.
nor mourn in smoky corners, who bring you the Sunshine of the glorious Gospel, the Gospel of consolation, into the congregation.
ccx vvb p-acp j n2, r-crq vvb pn22 dt n1 pp-f dt j n1, dt n1 pp-f n1, p-acp dt n1.
(30) sermon (DIV1)
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9351
And so we have done with all the four considerations, which made up this first branch, our Vocation by this Light, consider'd positively, The Thing, the Time, the Place, and the Persons.
And so we have done with all the four considerations, which made up this First branch, our Vocation by this Light, considered positively, The Thing, the Time, the Place, and the Persons.
cc av pns12 vhb vdn p-acp d dt crd n2, r-crq vvd a-acp d ord n1, po12 n1 p-acp d n1, vvn av-j, dt n1, dt n1, dt n1, cc dt n2.
(30) sermon (DIV1)
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9352
A little remains by debt of promise, to be said of this Comparatively, As God commanded light, so he hath shin'd in our hearts.
A little remains by debt of promise, to be said of this Comparatively, As God commanded Light, so he hath shined in our hearts.
dt j n2 p-acp n1 pp-f n1, pc-acp vbi vvn pp-f d av-j, p-acp np1 vvd n1, av pns31 vhz vvn p-acp po12 n2.
(30) sermon (DIV1)
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9353
A little before the Text, the act of the Devil is to induce darkness; but God illumins.
A little before the Text, the act of the devil is to induce darkness; but God illumins.
dt j p-acp dt n1, dt n1 pp-f dt n1 vbz pc-acp vvi n1; cc-acp np1 n2.
(30) sermon (DIV1)
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9354
Deus hujus saeculi, says the Apostle, the God of this world, that is, the Devil, blinds the eyes of men. Deus hujus Saeculi, Says the Apostle, the God of this world, that is, the devil, blinds the eyes of men.
fw-la fw-la fw-la, vvz dt n1, dt n1 pp-f d n1, cst vbz, dt n1, vvz dt n2 pp-f n2.
(30) sermon (DIV1)
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9355
Which words by the way give just occasion of making this short note, that many times by altercation and vehemence of Disputation, the truth of the literal sense is indangered:
Which words by the Way give just occasion of making this short note, that many times by altercation and vehemence of Disputation, the truth of the literal sense is endangered:
r-crq n2 p-acp dt n1 vvb j n1 pp-f vvg d j n1, cst d n2 p-acp n1 cc n1 pp-f n1, dt n1 pp-f dt j n1 vbz vvd:
(30) sermon (DIV1)
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9356
and therefore we should rather content our selves with positive and necessary Divinity, then entangle our selves with impertinent controversies.
and Therefore we should rather content our selves with positive and necessary Divinity, then entangle our selves with impertinent controversies.
cc av pns12 vmd av-c vvi po12 n2 p-acp j cc j n1, av vvi po12 n2 p-acp j n2.
(30) sermon (DIV1)
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9357
The Manichees, and those other Hereticks, who constituted Duo Principia, and consequently two Gods, one good,
The manichees, and those other Heretics, who constituted Duo Principia, and consequently two God's, one good,
dt n2, cc d j-jn n2, r-crq vvn crd fw-la, cc av-j crd n2, crd j,
(30) sermon (DIV1)
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and one bad, made use of this Text for that opinion;
and one bad, made use of this Text for that opinion;
cc crd j, vvd n1 pp-f d n1 p-acp d n1;
(30) sermon (DIV1)
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9359
That if the Devil were God of this world, and if any God did blinde the eyes of man, there was an ill God. And to elevate and take away that Argument of those Hereticks, very many of the ancient Fathers, Irenaeus, litterally and expresly,
That if the devil were God of this world, and if any God did blind the eyes of man, there was an ill God. And to elevate and take away that Argument of those Heretics, very many of the ancient Father's, Irnaeus, literally and expressly,
cst cs dt n1 vbdr n1 pp-f d n1, cc cs d np1 vdd vvi dt n2 pp-f n1, pc-acp vbds dt j-jn np1. cc pc-acp vvi cc vvi av d n1 pp-f d n2, av d pp-f dt j n2, np1, av-j cc av-j,
(30) sermon (DIV1)
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9360
and expresly and literally S. Chrys. too, and S. Aug. says, most of the Orthodox Fathers would needs read that place with another distinction another interpunction then indeed belongs to it, not Deus hujus saeculi, The God of this world hath blinded man;
and expressly and literally S. Chrys. too, and S. Aug. Says, most of the Orthodox Father's would needs read that place with Another distinction Another interpunction then indeed belongs to it, not Deus hujus Saeculi, The God of this world hath blinded man;
cc av-j cc av-j n1 np1 av, cc n1 np1 vvz, av-ds pp-f dt n1 n2 vmd av vvi d n1 p-acp j-jn n1 j-jn n1 av av vvz p-acp pn31, xx fw-la fw-la fw-la, dt n1 pp-f d n1 vhz vvn n1;
(30) sermon (DIV1)
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9361
but Deus, hujus saeculi mentes, God, that is, the true God, hath blinded the eyes of the men of this world.
but Deus, hujus Saeculi mentes, God, that is, the true God, hath blinded the eyes of the men of this world.
p-acp np1, fw-la fw-la n2, np1, cst vbz, dt j np1, vhz vvn dt n2 pp-f dt n2 pp-f d n1.
(30) sermon (DIV1)
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9362
And so, for fear of giving the name of God to the Devil, they attribute the action of the Devil to God.
And so, for Fear of giving the name of God to the devil, they attribute the actium of the devil to God.
cc av, p-acp n1 pp-f vvg dt n1 pp-f np1 p-acp dt n1, pns32 vvb dt n1 pp-f dt n1 p-acp np1.
(30) sermon (DIV1)
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9363
I doe not mean that the Fathers doe it, they were far from it;
I do not mean that the Father's do it, they were Far from it;
pns11 vdb xx vvi cst dt n2 vdb pn31, pns32 vbdr av-j p-acp pn31;
(30) sermon (DIV1)
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9364
but this shift, and this inconvenient manner of expressing themselves, hath made some later men who think so, think, that the Fathers thought God to be really, positively, primarily, the author of the excaecation of the Reprobates.
but this shift, and this inconvenient manner of expressing themselves, hath made Some later men who think so, think, that the Father's Thought God to be really, positively, primarily, the author of the Excaecation of the Reprobates.
cc-acp d n1, cc d j n1 pp-f vvg px32, vhz vvn d jc n2 r-crq vvb av, vvb, cst dt ng1 n1 np1 pc-acp vbi av-j, av-j, av-j, dt n1 pp-f dt n1 pp-f dt n2-jn.
(30) sermon (DIV1)
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9365
In what sense that may be said, how, and how far God concurs to this excaecation, we dispute not now.
In what sense that may be said, how, and how Far God concurs to this Excaecation, we dispute not now.
p-acp r-crq n1 cst vmb vbi vvn, c-crq, cc c-crq av-j np1 vvz p-acp d n1, pns12 vvb xx av.
(30) sermon (DIV1)
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9366
We rest in that of St. Aug. Aliud venit de astutia suadentis, aliud de nequitia nolentis, aliud de justitia punientis.
We rest in that of Saint Aug. Aliud venit de Astutia suadentis, Aliud de Nequitia nolentis, Aliud de justitia punientis.
pns12 vvb p-acp d pp-f n1 np1 vvn fw-la fw-la n1 fw-la, vvn fw-la fw-la fw-la, vvn fw-la fw-la fw-la.
(30) sermon (DIV1)
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9367
God hath a part, a great part, in this; but not the first. First, says St. Aug. Satan suggests, then man consents; God hath a part, a great part, in this; but not the First. First, Says Saint Aug. Satan suggests, then man consents;
np1 vhz dt n1, dt j n1, p-acp d; cc-acp xx dt ord. ord, vvz n1 np1 np1 vvz, cs n1 vvz;
(30) sermon (DIV1)
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9368
then enters God, by way of punishment, of Justice.
then enters God, by Way of punishment, of justice.
av vvz np1, p-acp n1 pp-f n1, pp-f n1.
(30) sermon (DIV1)
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9369
And how far doth he punish? Deserendo, he forsakes that sinner, he withdraws his Grace:
And how Far does he Punish? Deserendo, he forsakes that sinner, he withdraws his Grace:
cc c-crq av-j vdz pns31 vvi? fw-la, pns31 vvz d n1, pns31 vvz po31 n1:
(30) sermon (DIV1)
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9370
and then, as upon the departing of the Sun, darkness follows, but the Sun is not the cause of darkness;
and then, as upon the departing of the Sun, darkness follows, but the Sun is not the cause of darkness;
cc av, c-acp p-acp dt n-vvg pp-f dt n1, n1 vvz, cc-acp dt n1 vbz xx dt n1 pp-f n1;
(30) sermon (DIV1)
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9371
so upon departing of Grace, follows excaecation.
so upon departing of Grace, follows Excaecation.
av p-acp vvg pp-f n1, vvz n1.
(30) sermon (DIV1)
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9372
God, our God, is the God of light, and lightneth every man that cometh into the world.
God, our God, is the God of Light, and lighteneth every man that comes into the world.
np1, po12 n1, vbz dt n1 pp-f n1, cc vvz d n1 cst vvz p-acp dt n1.
(30) sermon (DIV1)
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9373
So he begun in the Creation, so he proceeds in our Vocation, As he commanded light of darkness,
So he begun in the Creation, so he proceeds in our Vocation, As he commanded Light of darkness,
av pns31 vvd p-acp dt n1, av pns31 vvz p-acp po12 n1, c-acp pns31 vvd n1 pp-f n1,
(30) sermon (DIV1)
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9374
so he hath shin'd in our hearts. First, He made light: There was none before; so first, He shines in our hearts, by his preventing Grace; there was no light before;so he hath shined in our hearts. First, He made Light: There was none before; so First, He shines in our hearts, by his preventing Grace; there was no Light before;
av pns31 vhz vvn p-acp po12 n2. ord, pns31 vvd n1: a-acp vbds pix av; av ord, pns31 vvz p-acp po12 n2, p-acp po31 vvg n1; pc-acp vbds dx n1 a-acp;
(30) sermon (DIV1)
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9375
not of Nature, by which any man could see, any means of salvation;
not of Nature, by which any man could see, any means of salvation;
xx pp-f n1, p-acp r-crq d n1 vmd vvi, d n2 pp-f n1;
(30) sermon (DIV1)
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9376
not of foreseen Merits, that God should light his light at our Candle, give us Grace therefore,
not of foreseen Merits, that God should Light his Light At our Candle, give us Grace Therefore,
xx pp-f vvn n2, cst np1 vmd vvi po31 n1 p-acp po12 n1, vvb pno12 vvi av,
(30) sermon (DIV1)
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9377
because he saw that we would use that Grace well. He made light, he infus'd Grace.
Because he saw that we would use that Grace well. He made Light, he infused Grace.
c-acp pns31 vvd cst pns12 vmd vvi d n1 av. pns31 vvd n1, pns31 vvd n1.
(30) sermon (DIV1)
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9378
And then, He made light first of all Creatures:
And then, He made Light First of all Creatures:
cc av, pns31 vvd j ord pp-f d n2:
(30) sermon (DIV1)
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9379
Ut innotescerent, says, St. Ambr. that by that light all his other Creatures might be seen:Ut innotescerent, Says, Saint Ambrose that by that Light all his other Creatures might be seen:
fw-it fw-la, vvz, n1 np1 cst p-acp d n1 d po31 j-jn n2 vmd vbi vvn:
(30) sermon (DIV1)
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9380
which is also the use of this other light, that shines in our hearts, that by that light, the love of the Truth,
which is also the use of this other Light, that shines in our hearts, that by that Light, the love of the Truth,
r-crq vbz av dt n1 pp-f d j-jn n1, cst vvz p-acp po12 n2, cst p-acp d n1, dt n1 pp-f dt n1,
(30) sermon (DIV1)
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9381
and the glory of Christ Jesus, all our actions may be manifested to the world, and abide that tryal;
and the glory of christ jesus, all our actions may be manifested to the world, and abide that trial;
cc dt n1 pp-f np1 np1, d po12 n2 vmb vbi vvn p-acp dt n1, cc vvi d n1;
(30) sermon (DIV1)
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9382
that we look for no other approbation of them, then as they are justifiable by that light,
that we look for no other approbation of them, then as they Are justifiable by that Light,
cst pns12 vvb p-acp dx j-jn n1 pp-f pno32, av c-acp pns32 vbr j p-acp d n1,
(30) sermon (DIV1)
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9383
as they conduce to the maintenance of his Religion, and the advancement of his glory:
as they conduce to the maintenance of his Religion, and the advancement of his glory:
c-acp pns32 vvi p-acp dt n1 pp-f po31 n1, cc dt n1 pp-f po31 n1:
(30) sermon (DIV1)
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9384
not to consider actions as they are wisely done, valiantly done, learnedly done, but onely as they are religiously done:
not to Consider actions as they Are wisely done, valiantly done, learnedly done, but only as they Are religiously done:
xx pc-acp vvi n2 c-acp pns32 vbr av-j vdn, av-j vdi, av-j vdn, cc-acp av-j c-acp pns32 vbr av-j vdn:
(30) sermon (DIV1)
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Page 380
9385
and ut abdicemus occulta dedecoris, as the Apostle speaks; That we may renounce the hidden things of dishonesty, and not walk in craftiness:
and ut abdicemus Hidden dedecoris, as the Apostle speaks; That we may renounce the hidden things of dishonesty, and not walk in craftiness:
cc fw-la fw-la fw-la fw-la, p-acp dt n1 vvz; cst pns12 vmb vvi dt j-vvn n2 pp-f n1, cc xx vvi p-acp n1:
(30) sermon (DIV1)
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that is, not sin therefore, because we see our sins may be hid from the world:
that is, not since Therefore, Because we see our Sins may be hid from the world:
cst vbz, xx n1 av, c-acp pns12 vvb po12 n2 vmb vbi vvn p-acp dt n1:
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For, says St. Ambrose, speaking of Gyges Ring, a Ring by which he that wore it, became invisible;
For, Says Saint Ambrose, speaking of Gyges Ring, a Ring by which he that wore it, became invisible;
c-acp, vvz n1 np1, vvg pp-f np1 n1, dt n1 p-acp r-crq pns31 cst vvd pn31, vvd j;
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Da sapienti; says that Father, Give a wise man, (a man religiously wise) that Ring,Dam sapienti; Says that Father, Give a wise man, (a man religiously wise) that Ring,
n1 fw-la; vvz d n1, vvb dt j n1, (dt n1 av-j j) cst n1,
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and though he might sin invisibly before men, he would not, because God sees. Nay, even the moral man goes further then that, in that point;
and though he might sin invisibly before men, he would not, Because God sees. Nay, even the moral man Goes further then that, in that point;
cc cs pns31 vmd vvi av-j c-acp n2, pns31 vmd xx, c-acp np1 vvz. uh-x, av dt j n1 vvz av-jc cs d, p-acp d n1;
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Though I knew, says he, hominem ignoraturum, & Deum ignosciturum, that man should never know it,
Though I knew, Says he, hominem ignoraturum, & God ignosciturum, that man should never know it,
cs pns11 vvd, vvz pns31, fw-la fw-la, cc fw-la fw-la, cst n1 vmd av-x vvi pn31,
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and that God would forgive it, I would not sin, for the very soulness that is naturally in sin.
and that God would forgive it, I would not sin, for the very soulness that is naturally in since.
cc cst np1 vmd vvi pn31, pns11 vmd xx vvi, p-acp dt j n1 cst vbz av-j p-acp n1.
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As God commanded light for the Manifestation of his creatures, so he hath shin'd in our hearts, that our actions might appear by that light.
As God commanded Light for the Manifestation of his creatures, so he hath shined in our hearts, that our actions might appear by that Light.
p-acp np1 vvd n1 p-acp dt n1 pp-f po31 n2, av pns31 vhz vvn p-acp po12 n2, cst po12 n2 vmd vvi p-acp d n1.
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How then made he that light? Dixit, he said it, by his Word. In which we note, first, the means:
How then made he that Light? Dixit, he said it, by his Word. In which we note, First, the means:
c-crq av vvd pns31 cst n1? fw-la, pns31 vvd pn31, p-acp po31 n1. p-acp r-crq pns12 vvb, ord, dt n2:
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Verbo; he did it by his Word; and by his Word, the preaching of his Word, doth he shine in our hearts.Verbo; he did it by his Word; and by his Word, the preaching of his Word, does he shine in our hearts.
fw-la; pns31 vdd pn31 p-acp po31 n1; cc p-acp po31 n1, dt vvg pp-f po31 n1, vdz pns31 vvi p-acp po12 n2.
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And we consider also the dispatch, how soon he made light, with a word. Dixit, id est, summa cum celeritate fecit, his work cost him but a word;
And we Consider also the dispatch, how soon he made Light, with a word. Dixit, id est, summa cum celeritate fecit, his work cost him but a word;
cc pns12 vvb av dt n1, c-crq av pns31 vvd n1, p-acp dt n1. fw-la, fw-la fw-la, fw-la fw-la fw-la fw-la, po31 n1 vvd pno31 p-acp dt n1;
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and then Cogitasse jussisse est, his word cost him but a thought. and then Cogitasse jussisse est, his word cost him but a Thought.
cc av np1 fw-la fw-la, po31 n1 vvd pno31 p-acp dt n1.
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So if we consider the dispatch of Christ Jesus in all his Miracles, there went but a Tolle, Take up thy bed and walk, to the lame man;
So if we Consider the dispatch of christ jesus in all his Miracles, there went but a Take, Take up thy Bed and walk, to the lame man;
av cs pns12 vvb dt n1 pp-f np1 np1 p-acp d po31 n2, a-acp vvd p-acp dt uh, vvb a-acp po21 n1 cc vvi, p-acp dt j n1;
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but an Ephptata, Be opened, to the deaf man; but a Quid vides, What seest thou? to the blind man.
but an Ephptata, Be opened, to the deaf man; but a Quid vides, What See thou? to the blind man.
cc-acp dt fw-la, vbb vvn, p-acp dt j n1; cc-acp dt fw-la fw-la, q-crq vv2 pns21? p-acp dt j n1.
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If we consider his dispatch upon the thief on the cross, how soon he brought him from reviling, to glorifying;
If we Consider his dispatch upon the thief on the cross, how soon he brought him from reviling, to glorifying;
cs pns12 vvb po31 n1 p-acp dt n1 p-acp dt n1, c-crq av pns31 vvd pno31 p-acp vvg, p-acp vvg;
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and if any in this Auditory feel that dispatch of the Holy Ghost, in his heart;
and if any in this Auditory feel that dispatch of the Holy Ghost, in his heart;
cc cs d p-acp d j vvb cst n1 pp-f dt j n1, p-acp po31 n1;
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that whereas he came hither but to see, he hath heard; or if he came to hear the man, he hath heard God in the man,
that whereas he Come hither but to see, he hath herd; or if he Come to hear the man, he hath herd God in the man,
cst cs pns31 vvd av cc-acp pc-acp vvi, pns31 vhz vvn; cc cs pns31 vvd pc-acp vvi dt n1, pns31 vhz vvn np1 p-acp dt n1,
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and is better at this Glass, then he was at the first;
and is better At this Glass, then he was At the First;
cc vbz jc p-acp d n1, cs pns31 vbds p-acp dt ord;
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better now, then when he came, and will go away better then he is yet, he that feels this, must confess, that as God commanded light out of darkness,
better now, then when he Come, and will go away better then he is yet, he that feels this, must confess, that as God commanded Light out of darkness,
vvi av, av c-crq pns31 vvd, cc vmb vvi av av-jc cs pns31 vbz av, pns31 cst vvz d, vmb vvi, cst c-acp np1 vvd n1 av pp-f n1,
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so he hath shin'd in his heart: So, that is, by the same means, by his Word;so he hath shined in his heart: So, that is, by the same means, by his Word;
av pns31 vhz vvn p-acp po31 n1: av, cst vbz, p-acp dt d n2, p-acp po31 n1;
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and so, that is, with the same speed and dispatch. Again, Deus vidit lucem, God saw the light; he looked upon it; he considered it:
and so, that is, with the same speed and dispatch. Again, Deus vidit lucem, God saw the Light; he looked upon it; he considered it:
cc av, cst vbz, p-acp dt d n1 cc vvi. av, fw-la fw-la fw-la, np1 vvd dt n1; pns31 vvd p-acp pn31; pns31 vvd pn31:
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This second light, even Religion it self, must be looked upon, considered;
This second Light, even Religion it self, must be looked upon, considered;
d ord n1, j n1 pn31 n1, vmb vbi vvn p-acp, vvn;
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not taken implicitely, nor occasionally, not advantageously, but seriously and deliberately, and then assuredly, and constantly.
not taken implicitly, nor occasionally, not advantageously, but seriously and deliberately, and then assuredly, and constantly.
xx vvn av-j, ccx av-j, xx av-j, cc-acp av-j cc av-j, cc av av-vvn, cc av-j.
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And then vidit quod bona, God saw that this light was good; God did not see, nor say that darkness was good;
And then vidit quod Bona, God saw that this Light was good; God did not see, nor say that darkness was good;
cc av fw-la fw-la fw-la, np1 vvd cst d n1 vbds j; np1 vdd xx vvi, ccx vvb d n1 vbds j;
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that ignorance, how near of kin soever they make it to Devotion, was good; nor that the waters were good;
that ignorance, how near of kin soever they make it to Devotion, was good; nor that the waters were good;
d n1, c-crq j pp-f n1 av pns32 vvb pn31 p-acp n1, vbds j; ccx d dt n2 vbdr j;
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that a flui'd, a moving, a variable, an uncertain irresolution in matter of Religion, is good;
that a fluied, a moving, a variable, an uncertain irresolution in matter of Religion, is good;
cst dt j-vvn, dt j-vvg, dt j, dt j n1 p-acp n1 pp-f n1, vbz j;
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nor that that Abyssus, that depth which was before light, was good; that it is good to surround and enwrap our selves in deep and perplexing School-points,
nor that that Abyssus, that depth which was before Light, was good; that it is good to surround and enwrap our selves in deep and perplexing School points,
ccx d cst np1, cst n1 r-crq vbds p-acp n1, vbds j; cst pn31 vbz j pc-acp vvi cc vvi po12 n2 p-acp j-jn cc vvg n2,
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but he saw that light, evident and fundamental Articles of Religion, were good, good to clear thee in all scruples, good to sustain thee in all tentations.
but he saw that Light, evident and fundamental Articles of Religion, were good, good to clear thee in all scruples, good to sustain thee in all tentations.
cc-acp pns31 vvd cst n1, j cc j n2 pp-f n1, vbdr j, j pc-acp vvi pno21 p-acp d n2, j pc-acp vvi pno21 p-acp d n2.
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God knew that this light would be good, before he made it; but he did not say so, till he saw it.
God knew that this Light would be good, before he made it; but he did not say so, till he saw it.
np1 vvd cst d n1 vmd vbi j, c-acp pns31 vvd pn31; cc-acp pns31 vdd xx vvi av, c-acp pns31 vvd pn31.
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God knew every good work that thou shouldest doe, every good thought that thou shouldest think to thy end,
God knew every good work that thou Shouldst do, every good Thought that thou Shouldst think to thy end,
np1 vvd d j n1 cst pns21 vmd2 vdi, d j n1 cst pns21 vmd2 vvi p-acp po21 n1,
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before thy beginning, for he of his own goodness, imprinted this degree of goodness in thee;
before thy beginning, for he of his own Goodness, imprinted this degree of Goodness in thee;
p-acp po21 n1, c-acp pns31 pp-f po31 d n1, vvn d n1 pp-f n1 p-acp pno21;
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but yet assure thy self, that he loves thee in another manner, and another measure,
but yet assure thy self, that he loves thee in Another manner, and Another measure,
cc-acp av vvb po21 n1, cst pns31 vvz pno21 p-acp j-jn n1, cc j-jn n1,
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then, when thou comest really to doe those good works, then before, or when thou didst only conceive a purpose of doing them:
then, when thou Comest really to do those good works, then before, or when thou didst only conceive a purpose of doing them:
av, c-crq pns21 vv2 av-j pc-acp vdi d j n2, av a-acp, cc c-crq pns21 vdd2 av-j vvi dt n1 pp-f vdg pno32:
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he calls them good when he sees them. And when he saw this light, this good light, he separated all darkness from it.
he calls them good when he sees them. And when he saw this Light, this good Light, he separated all darkness from it.
pns31 vvz pno32 j c-crq pns31 vvz pno32. cc c-crq pns31 vvd d n1, d j n1, pns31 vvd d n1 p-acp pn31.
(30) sermon (DIV1)
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When thou hast found this light to have shin'd in thy heart, God manifested in his way, his true Religion, separate all darkness, the dark inventions and traditions of men,
When thou hast found this Light to have shined in thy heart, God manifested in his Way, his true Religion, separate all darkness, the dark Inventions and traditions of men,
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and the works of darkness, sin; and since thou hast light, be night not thy self again, with relapsing to either.
and the works of darkness, since; and since thou hast Light, be night not thy self again, with relapsing to either.
cc dt n2 pp-f n1, n1; cc c-acp pns21 vh2 n1, vbb n1 xx po21 n1 av, p-acp vvg p-acp d.
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The comparison of these two lights, created and infus'd light, would run in infinitum; I shut it up with this, that as at the first production of light, till light was made, there was a general,
The comparison of these two lights, created and infused Light, would run in infinitum; I shut it up with this, that as At the First production of Light, till Light was made, there was a general,
dt n1 pp-f d crd n2, vvn cc vvn n1, vmd vvi p-acp fw-la; pns11 vvb pn31 a-acp p-acp d, cst c-acp p-acp dt ord n1 pp-f n1, c-acp n1 vbds vvn, pc-acp vbds dt n1,
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an universal darkness, darkness over all, but after light was once made, there was never any universal darkness,
an universal darkness, darkness over all, but After Light was once made, there was never any universal darkness,
dt j n1, n1 p-acp d, cc-acp p-acp n1 vbds a-acp vvn, pc-acp vbds av-x d j n1,
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because there is no body bigg enough to shadow the whole Sun from the Earth; so till this light shine in our hearts, we are wholly darkness;
Because there is no body big enough to shadow the Whole Sun from the Earth; so till this Light shine in our hearts, we Are wholly darkness;
c-acp pc-acp vbz dx n1 j av-d pc-acp vvi dt j-jn n1 p-acp dt n1; av c-acp d j n1 p-acp po12 n2, pns12 vbr av-jn n1;
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but when it hath truly and effectually shin'd in us, and manifested to us the evidence of our Election in Gods eternal Decree, howsoever there may be some Clouds, some Eclipses,
but when it hath truly and effectually shined in us, and manifested to us the evidence of our Election in God's Eternal decree, howsoever there may be Some Clouds, Some Eclipses,
cc-acp c-crq pn31 vhz av-j cc av-j vvd p-acp pno12, cc vvn p-acp pno12 dt n1 pp-f po12 n1 p-acp npg1 j n1, c-acp pc-acp vmb vbi d n2, d n2,
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yet there is no total darkness, no total, no final falling away of Gods Saints. And in all these respects, the comparison holds.
yet there is no total darkness, no total, no final falling away of God's Saints. And in all these respects, the comparison holds.
av pc-acp vbz dx j n1, dx j, dx j n-vvg av pp-f npg1 n2. cc p-acp d d n2, dt n1 vvz.
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As God commanded light out of darkness, so he hath shin'd in our hearts; As God commanded Light out of darkness, so he hath shined in our hearts;
p-acp np1 vvd n1 av pp-f n1, av pns31 vhz vvn p-acp po12 n2;
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and so we have done with all the branches of our second part, which implies our Vocation here,
and so we have done with all the branches of our second part, which Implies our Vocation Here,
cc av pns12 vhb vdn p-acp d dt n2 pp-f po12 ord n1, r-crq vvz po12 n1 av,
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and we pass to the last, Our Glorification hereafter.
and we pass to the last, Our Glorification hereafter.
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As in our first part we consider'd by occasion of the first Creature, light, the whole Creation,
As in our First part we considered by occasion of the First Creature, Light, the Whole Creation,
c-acp p-acp po12 ord n1 pns12 vvn p-acp n1 pp-f dt ord n1, n1, dt j-jn n1,
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and so the Creation of man;
and so the Creation of man;
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and in our second part, by occasion of this shining in our hearts, the whole work of our Vocation and proceeding in this world: and in our second part, by occasion of this shining in our hearts, the Whole work of our Vocation and proceeding in this world:
cc p-acp po12 ord n1, p-acp n1 pp-f d vvg p-acp po12 n2, dt j-jn n1 pp-f po12 n1 cc vvg p-acp d n1:
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so in this third part, by occasion of this glorious manifestation of God, in the face of Christ Jesus, which is intended principally, by this Apostle, of, the manifestation of God in the Christian Church;
so in this third part, by occasion of this glorious manifestation of God, in the face of christ jesus, which is intended principally, by this Apostle, of, the manifestation of God in the Christian Church;
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(30) sermon (DIV1)
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we shall also, as far, as that dazling glory will give us leave, consider the perfect state of glory in the Kingdom of Heaven:
we shall also, as Far, as that dazzling glory will give us leave, Consider the perfect state of glory in the Kingdom of Heaven:
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(30) sermon (DIV1)
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So that first, our branches in this third part, will be three, these three terms, 1 Knowledge, 2 Glory, and then, the face of Jesus Christ.
So that First, our branches in this third part, will be three, these three terms, 1 Knowledge, 2 Glory, and then, the face of jesus christ.
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(30) sermon (DIV1)
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And then we must look upon all these three terms two ways, first, Inchoative, how we have an inchoation of this knowledge, of this glory, in this face of Christ Jesus here in the Church; And then we must look upon all these three terms two ways, First, Inchoative, how we have an inchoation of this knowledge, of this glory, in this face of christ jesus Here in the Church;
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and then Consummative, how we shall have a consummation of all this hereafter.
and then Consummative, how we shall have a consummation of all this hereafter.
cc av j, c-crq pns12 vmb vhi dt n1 pp-f d d av.
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To us then, who were created of nothing, in the first part, and called from the Gentiles in the second, in this third part, our preparation to glory, is knowledge. To us then, who were created of nothing, in the First part, and called from the Gentiles in the second, in this third part, our preparation to glory, is knowledge.
p-acp pno12 av, r-crq vbdr vvn pp-f pix, p-acp dt ord n1, cc vvn p-acp dt n2-j p-acp dt ord, p-acp d ord n1, po12 n1 p-acp n1, vbz n1.
(30) sermon (DIV1)
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The Persons in this part of the Text, are, as in the former; Not only we, we the Ministers of Gods Word, but you also the hearers thereof:
The Persons in this part of the Text, Are, as in the former; Not only we, we the Ministers of God's Word, but you also the hearers thereof:
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(30) sermon (DIV1)
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for there is a knowledge, an art of hearing, as well as of speaking. Students make up the University, as well as Doctors:
for there is a knowledge, an art of hearing, as well as of speaking. Students make up the university, as well as Doctors:
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and Hearers make up the Congregation, as well as Preachers. A good hearer is as much a Doctor, as a Preacher:
and Hearers make up the Congregation, as well as Preachers. A good hearer is as much a Doctor, as a Preacher:
cc n2 vvb a-acp dt n1, c-acp av c-acp n2. dt j n1 vbz p-acp d dt n1, c-acp dt n1:
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A Doctor to him that sits by him, in example, whilst he is here: a Doctor to all his Family, in his repetition, when he comes home:
A Doctor to him that sits by him, in Exampl, while he is Here: a Doctor to all his Family, in his repetition, when he comes home:
dt n1 p-acp pno31 cst vvz p-acp pno31, p-acp n1, cs pns31 vbz av: dt n1 p-acp d po31 n1, p-acp po31 n1, c-crq pns31 vvz av-an:
(30) sermon (DIV1)
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a Doctor, to that which is more then the whole world, to him, his own soul, all his life.
a Doctor, to that which is more then the Whole world, to him, his own soul, all his life.
dt n1, p-acp cst r-crq vbz av-dc cs dt j-jn n1, p-acp pno31, po31 d n1, d po31 n1.
(30) sermon (DIV1)
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Christ appear'd to this Apostle, and said, I have appeared unto thee, for this purpose, to make thee a Minister and a witness, to open the Gentiles eyes,
christ appeared to this Apostle, and said, I have appeared unto thee, for this purpose, to make thee a Minister and a witness, to open the Gentiles eyes,
np1 vvd p-acp d n1, cc vvd, pns11 vhb vvn p-acp pno21, c-acp d n1, pc-acp vvi pno21 dt n1 cc dt n1, pc-acp vvi dt n2-j n2,
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and to turn them from darkness to light, and from the power of Satan unto God. and to turn them from darkness to Light, and from the power of Satan unto God.
cc pc-acp vvi pno32 p-acp n1 pc-acp vvi, cc p-acp dt n1 pp-f np1 p-acp np1.
(30) sermon (DIV1)
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There he received his Degree, his learning, and the use of it;
There he received his Degree, his learning, and the use of it;
a-acp pns31 vvd po31 n1, po31 n1, cc dt n1 pp-f pn31;
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but when St. Paul came abroad into the world, when he comes to preach, and to write, he says to the Colos. The Father hath made us meet to be partakes of the inheritance of the Saints in his light.
but when Saint Paul Come abroad into the world, when he comes to preach, and to write, he Says to the Colos The Father hath made us meet to be partakes of the inheritance of the Saints in his Light.
cc-acp c-crq n1 np1 vvd av p-acp dt n1, c-crq pns31 vvz pc-acp vvi, cc pc-acp vvi, pns31 vvz p-acp dt np1 dt n1 vhz vvn pno12 vvi pc-acp vbi vvz pp-f dt n1 pp-f dt n2 p-acp po31 n1.
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Us, says St. Chrysost, and so says Theophylact too, and many more then they two; Us, that is, all Us, Us that preach, you that hear;
Us, Says Saint Chrysostom, and so Says Theophylact too, and many more then they two; Us, that is, all Us, Us that preach, you that hear;
pno32, vvz n1 n1, cc av vvz vvd av, cc d dc cs pns32 crd; pno32, cst vbz, d pno32, pno32 d vvi, pn22 cst vvb;
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you are bound to study this knowledge, as well as we. And truly, a Hearer hath in some respects advantage of the Preacher:
you Are bound to study this knowledge, as well as we. And truly, a Hearer hath in Some respects advantage of the Preacher:
pn22 vbr vvn pc-acp vvi d n1, c-acp av c-acp pns12. cc av-j, dt n1 vhz p-acp d n2 n1 pp-f dt n1:
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for, a Preacher, though in some measure, well dispos'd, can hardly exuere hominem, put off the affections of man, by being a Preacher;
for, a Preacher, though in Some measure, well disposed, can hardly exuere hominem, put off the affections of man, by being a Preacher;
c-acp, dt n1, cs p-acp d n1, av vvn, vmb av vvb fw-la, vvn a-acp dt n2 pp-f n1, p-acp vbg dt n1;
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they stick closer to him then his Hood and habit, even in the Pulpit.
they stick closer to him then his Hood and habit, even in the Pulpit.
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Some little Clouds, if not of ostentation, and vain glory, yet of complacencie and self-pleasing, will affect him;
some little Clouds, if not of ostentation, and vain glory, yet of complacency and self-pleasing, will affect him;
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the hearer hath not that tentation, but hath herein a more perfect exercise of the most Christian vertue, Humility, then the preacher hath.
the hearer hath not that tentation, but hath herein a more perfect exercise of the most Christian virtue, Humility, then the preacher hath.
dt n1 vhz xx d n1, cc-acp vhz av dt av-dc j n1 pp-f dt av-ds njp n1, n1, av dt n1 vhz.
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Though therefore, when you cast your eye upon this part of this Text, you see in your Book, a difference of Character, in this word, To give, to give light, &c. which seems to fix all upon the person of the Apostle, and consequently of the Minister;
Though Therefore, when you cast your eye upon this part of this Text, you see in your Book, a difference of Character, in this word, To give, to give Light, etc. which seems to fix all upon the person of the Apostle, and consequently of the Minister;
cs av, c-crq pn22 vvd po22 n1 p-acp d n1 pp-f d n1, pn22 vvb p-acp po22 n1, dt n1 pp-f n1, p-acp d n1, pc-acp vvi, pc-acp vvi n1, av r-crq vvz pc-acp vvi d p-acp dt n1 pp-f dt n1, cc av-j pp-f dt n1;
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yet that word is not in the Text, but the Text is only, for the inlightning; God hath shin'd,
yet that word is not in the Text, but the Text is only, for the enlightening; God hath shined,
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for the inlightning, &c. which is alike upon all;
for the enlightening, etc. which is alike upon all;
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and therefore let us, all us, cast off the works of darkness, and put on the armor of light: light it self is faith;and Therefore let us, all us, cast off the works of darkness, and put on the armour of Light: Light it self is faith;
cc av vvb pno12, av-d pno12, vvd a-acp dt n2 pp-f n1, cc vvd p-acp dt n1 pp-f n1: vvb pn31 n1 vbz n1;
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but, the armor of light is knowledge; an ignorant man is a disarm'd man, a naked man.
but, the armour of Light is knowledge; an ignorant man is a disarmed man, a naked man.
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Ignorance then is not our Usher into this presence, to shew us the face of Christ Jesus:
Ignorance then is not our Usher into this presence, to show us the face of christ jesus:
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almost in every one of the ancient Fathers, you shall find some passages, wherein they discover an inclination to that opinion, that before Christ came in the manifestation of his Gospel (for,
almost in every one of the ancient Father's, you shall find Some passages, wherein they discover an inclination to that opinion, that before christ Come in the manifestation of his Gospel (for,
av p-acp d crd pp-f dt j n2, pn22 vmb vvi d n2, c-crq pns32 vvb dt n1 p-acp d n1, cst p-acp np1 vvd p-acp dt n1 pp-f po31 n1 (c-acp,
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since that coming, every man is bound to see him there) many Philosophers, men of knowledge,
since that coming, every man is bound to see him there) many Philosophers, men of knowledge,
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and learning, were sav'd without the knowledge of Christ.
and learning, were saved without the knowledge of christ.
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Christus Ratio, says one of them, well, (for Logos, is, Ratio, and not only Verbum, as it is ordinarily translated) Christ is Reason, rectified Reason; Christus Ratio, Says one of them, well, (for Logos, is, Ratio, and not only Verbum, as it is ordinarily translated) christ is Reason, rectified Reason;
fw-la fw-la, vvz crd pp-f pno32, av, (c-acp np1, vbz, fw-la, cc xx av-j fw-la, p-acp pn31 vbz av-j vvn) np1 vbz n1, j-vvn n1;
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and secundum Rationem vixerunt, Christiani semper, says he, Whosoever lives according to rectified Reason, which is the Law of nature, he is a Christian;
and secundum Rationem vixerunt, Christians semper, Says he, Whosoever lives according to rectified Reason, which is the Law of nature, he is a Christian;
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and therefore, when that Father, Justin Martyr, who had been before a Philosopher amongst the Gentiles, came to be a Preacher amongst the Christians, he never left off his Philosophers habit,
and Therefore, when that Father, Justin Martyr, who had been before a Philosopher among the Gentiles, Come to be a Preacher among the Christians, he never left off his Philosophers habit,
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because that gave an impression of his learning, and an estimation by it. That knowledge was a help to salvation, the Ancients thought:
Because that gave an impression of his learning, and an estimation by it. That knowledge was a help to salvation, the Ancients Thought:
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but that is a new Doctrine, that men should make a title to God, by being ignorant:
but that is a new Doctrine, that men should make a title to God, by being ignorant:
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that whereas all the life of man, is either an active life, or a contemplative, they should in the Romane Church make one Order,
that whereas all the life of man, is either an active life, or a contemplative, they should in the Roman Church make one Order,
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and call them Nullanos, men that did nothing, in contempt of the active life, and in contempt of the contemplative life;
and call them Nullanos, men that did nothing, in contempt of the active life, and in contempt of the contemplative life;
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another Order, whom they call Ignorantes, men that know nothing. There is an annihilation in sin; Homines cum peccam, nihil sunt:
Another Order, whom they call ignorance, men that know nothing. There is an annihilation in since; Homines cum Peccary, nihil sunt:
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Then when by sin, I depart from the Lord my God, in whom only I live, Then when by since, I depart from the Lord my God, in whom only I live,
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and move, and have my being, I am nothing:and move, and have my being, I am nothing:
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and truly, in this sinful profession of thine, of doing nothing, of knowing nothing, they come too neer being nothing.
and truly, in this sinful profession of thine, of doing nothing, of knowing nothing, they come too near being nothing.
cc av-j, p-acp d j n1 pp-f png21, a-acp vdg pix, pp-f vvg pix, pns32 vvb av av-j vbg pix.
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What other answer can this knowing nothing, here, produce at the last day, from Christ Jesus,
What other answer can this knowing nothing, Here, produce At the last day, from christ jesus,
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but his Nescio vos, I know not you? As David says of God, Cum perverso perverteris, With the froward God will be froward;
but his Nescio vos, I know not you? As David Says of God, Cum perverso perverteris, With the froward God will be froward;
cc-acp po31 fw-la fw-fr, pns11 vvb xx pn22? p-acp np1 vvz pp-f np1, fw-la fw-it fw-la, p-acp dt j np1 vmb vbi j;
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so, Ignorantes ignorabit, of the ignorant, God will be ignorant; not know them, that study not knowledge.
so, ignorance ignorabit, of the ignorant, God will be ignorant; not know them, that study not knowledge.
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The miracle that Christ wrought in the conversion of the World, was not, that he wrought upon men by Apostles, that were unlearned;
The miracle that christ wrought in the conversion of the World, was not, that he wrought upon men by Apostles, that were unlearned;
dt n1 cst np1 vvd p-acp dt n1 pp-f dt n1, vbds xx, cst pns31 vvd p-acp n2 p-acp n2, cst vbdr j;
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for the Apostles were not so;
for the Apostles were not so;
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they were never unprovided to give a pertinent and satisfactory answer to the learnedest of the Philosophers amongst the Gentiles, to any of the Gamaliels and Nicodemusses, who were true understanders of the Law amongst the Jews;
they were never unprovided to give a pertinent and satisfactory answer to the Learnedest of the Philosophers among the Gentiles, to any of the Gamaliels and Nicodemusses, who were true understanders of the Law among the jews;
pns32 vbdr av j-vvn-u pc-acp vvi dt j cc j n1 p-acp dt js pp-f dt n2 p-acp dt n2-j, p-acp d pp-f dt n2 cc n2, r-crq vbdr j n2 pp-f dt n1 p-acp dt np2;
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to any of their Scribes, the perverters of the Law; to any of the Pharisees, their Separatists, and Schismaticks;
to any of their Scribes, the perverters of the Law; to any of the Pharisees, their Separatists, and Schismatics;
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to any of the Sadduces, their formal Hereticks;
to any of the Sadducees, their formal Heretics;
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nor to any of their Herodians, their State - Divines, who made Divinity serve present turns, and occasions:
nor to any of their Herodians, their State - Divines, who made Divinity serve present turns, and occasions:
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The Apostles were no ignorant men, then, when they were imployed:
The Apostles were no ignorant men, then, when they were employed:
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but in this consisted the Miracle, that in an instant Christ by his Spirit, infus'd all knowledge, necessary for that great function, into them.
but in this consisted the Miracle, that in an instant christ by his Spirit, infused all knowledge, necessary for that great function, into them.
cc-acp p-acp d vvd dt n1, cst p-acp dt n-jn np1 p-acp po31 n1, vvn d n1, j p-acp d j n1, p-acp pno32.
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9484
If they had not had it, they could not have done his work. All must have it;
If they had not had it, they could not have done his work. All must have it;
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Intelligite Reges, says David; for all their business, Kings must study for it: Erudimini Judices; with their other learning, Judges must have this.Understand Reges, Says David; for all their business, Kings must study for it: Be educated Judges; with their other learning, Judges must have this.
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9486
The Prophet denounces it for a heavy curse, The Prophet shall be a fool; he that should teach, shall not be able to do it:
The Prophet denounces it for a heavy curse, The Prophet shall be a fool; he that should teach, shall not be able to do it:
dt n1 vvz pn31 p-acp dt j n1, dt n1 vmb vbi dt n1; pns31 cst vmd vvi, vmb xx vbi j pc-acp vdi pn31:
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and, as it follows, The spiritual man shall be mad; if he have knowledge, he shall not know how to use it.
and, as it follows, The spiritual man shall be mad; if he have knowledge, he shall not know how to use it.
cc, c-acp pn31 vvz, dt j n1 vmb vbi j; cs pns31 vhb n1, pns31 vmb xx vvi c-crq pc-acp vvi pn31.
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St. Hierome translates that word, Arreptitius, he shall be possessed; possess'd with the spirit of fear, or of flattery;
Saint Jerome translates that word, Arreptitious, he shall be possessed; possessed with the Spirit of Fear, or of flattery;
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9489
others shall speak in him, and he become the instrument of men, and not of God.
Others shall speak in him, and he become the Instrument of men, and not of God.
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It was the Devils first advantage, knowledge, The Serpent was wiser then any beast: It is so still;
It was the Devils First advantage, knowledge, The Serpent was Wiser then any beast: It is so still;
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Satan is wiser then any man in natural, and in Civil knowledge. 'Tis true, he is a Lyon too;
Satan is Wiser then any man in natural, and in Civil knowledge. It's true, he is a lion too;
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but he was a Serpent first; and did us more harm as a Serpent, then as a Lyon.
but he was a Serpent First; and did us more harm as a Serpent, then as a lion.
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9493
But now, as Christ Jesus hath nail'd his hand-writing, which he had against us, to the Cross, and thereby cancelled his evidence;
But now, as christ jesus hath nailed his handwriting, which he had against us, to the Cross, and thereby canceled his evidence;
p-acp av, c-acp np1 np1 vhz vvn po31 n1, r-crq pns31 vhd p-acp pno12, p-acp dt n1, cc av vvn po31 n1;
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9494
so in his descent to hell, and subsequent acts of his glorification, he hath burnt his Library, annihilated his wisdom, in giving us a wisdome above his craft;
so in his descent to hell, and subsequent acts of his glorification, he hath burned his Library, annihilated his Wisdom, in giving us a Wisdom above his craft;
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he hath shin'd in our hearts by the knowledge of his Gospel.
he hath shined in our hearts by the knowledge of his Gospel.
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9496
Measure not thou therefore the growth and forwardness of thy Child, by how soon he could speak, or go;
Measure not thou Therefore the growth and forwardness of thy Child, by how soon he could speak, or go;
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how soon he could contract with a man, or discourse with a woman:
how soon he could contract with a man, or discourse with a woman:
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but how soon he became sensible of that great contract which he had made with Almighty God, in his Baptism:
but how soon he became sensible of that great contract which he had made with Almighty God, in his Baptism:
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9499
how soon he was able to discharge those sureties, which undertook for him, then, by receiving his confirmation, in the Church:
how soon he was able to discharge those sureties, which undertook for him, then, by receiving his confirmation, in the Church:
c-crq av pns31 vbds j pc-acp vvi d n2, r-crq vvd p-acp pno31, av, p-acp vvg po31 n1, p-acp dt n1:
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how soon he became to discern the Lords Spirit, in the preaching of his Word, and to discern the Lords body, in the Administration of the Sacrament.
how soon he became to discern the lords Spirit, in the preaching of his Word, and to discern the lords body, in the Administration of the Sacrament.
c-crq av pns31 vvd pc-acp vvi dt n2 n1, p-acp dt vvg pp-f po31 n1, cc pc-acp vvi dt n2 n1, p-acp dt n1 pp-f dt n1.
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A Christian Child must grow, as Christ when be was a Child, in wisdom and in stature:
A Christian Child must grow, as christ when be was a Child, in Wisdom and in stature:
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first, in wisdom, then in stature. Many have been taller at sixteen, then ever Christ was; First, in Wisdom, then in stature. Many have been Taller At sixteen, then ever christ was;
ord, p-acp n1, av p-acp n1. d vhb vbn jc p-acp crd, av av np1 vbds;
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9503
but not any so learned at sixty, as he when he disputed at twelve.
but not any so learned At sixty, as he when he disputed At twelve.
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He grew in favour, says that Text, with God and man; first, with God, then with man.He grew in favour, Says that Text, with God and man; First, with God, then with man.
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9505
Bring up your children in the knowledge and love of God; and good, and great men, will know, and love them too.
Bring up your children in the knowledge and love of God; and good, and great men, will know, and love them too.
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9506
It is a good definition of ill love, that St. Chrysost. gives, that it is Animae vacantis passio, a passion of an empty soul, of an idle mind.
It is a good definition of ill love, that Saint Chrysostom gives, that it is Spirits vacantis passio, a passion of an empty soul, of an idle mind.
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9507
For fill a man with business, and he hath no room for such love.
For fill a man with business, and he hath no room for such love.
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9508
It will fit the love of God too, so far, as that that love must be in anima vocante: at first,
It will fit the love of God too, so Far, as that that love must be in anima vocante: At First,
pn31 vmb vvi dt n1 pp-f np1 av, av av-j, c-acp cst d n1 vmb vbi p-acp fw-la fw-la: p-acp ord,
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when the soul is empty, disencumbred from other studies, disengaged in other affections, then to take in the knowledge, and the love of God;
when the soul is empty, disencumbered from other studies, disengaged in other affections, then to take in the knowledge, and the love of God;
c-crq dt n1 vbz j, vvn p-acp j-jn n2, vvn p-acp j-jn n2, cs pc-acp vvi p-acp dt n1, cc dt n1 pp-f np1;
(30) sermon (DIV1)
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for, Amari nisi nota possunt, says St. August. truely;
for, Amari nisi nota possunt, Says Saint August. truly;
p-acp, np1 fw-la fw-la fw-la, vvz n1 np1. av-j;
(30) sermon (DIV1)
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9511
however we may slumber our selves with an opinion of loving God, certainly we do not, we cannot love him, till we know him;
however we may slumber our selves with an opinion of loving God, Certainly we do not, we cannot love him, till we know him;
c-acp pns12 vmb vvi po12 n2 p-acp dt n1 pp-f j-vvg np1, av-j pns12 vdb xx, pns12 vmbx vvi pno31, c-acp pns12 vvb pno31;
(30) sermon (DIV1)
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and therefore hear, and read, and meditate, and confer, and use all means whereby thou mayst increase in knowledge.
and Therefore hear, and read, and meditate, and confer, and use all means whereby thou Mayest increase in knowledge.
cc av vvb, cc vvi, cc vvi, cc vvi, cc vvi d n2 c-crq pns21 vm2 vvi p-acp n1.
(30) sermon (DIV1)
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9513
If ye know these things, happy are ye if ye do them, says Christ; you are not happy till you do them; that's true:If you know these things, happy Are you if you do them, Says christ; you Are not happy till you do them; that's true:
cs pn22 vvb d n2, j vbr pn22 cs pn22 vdb pno32, vvz np1; pn22 vbr xx j c-acp pn22 vdb pno32; d|vbz j:
(30) sermon (DIV1)
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9514
but ye can never do them, till ye know them. Zeal furthers our salvation; but it must be Secundum scientiam, Zeal according to knowledge. Works further our salvation;
but you can never do them, till you know them. Zeal furthers our salvation; but it must be Secundum scientiam, Zeal according to knowledge. Works further our salvation;
cc-acp pn22 vmb av-x vdi pno32, c-acp pn22 vvb pno32. n1 vvz po12 n1; cc-acp pn31 vmb vbi fw-la fw-la, n1 vvg p-acp n1. vvz av-j po12 n1;
(30) sermon (DIV1)
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9515
but not works done in our sleep, stupidly, casually, nor erroniously, but upon such grounds as fall within our knowledge to be good.
but not works done in our sleep, stupidly, casually, nor erroneously, but upon such grounds as fallen within our knowledge to be good.
cc-acp xx n2 vdi p-acp po12 n1, av-j, av-j, ccx av-j, cc-acp p-acp d n2 c-acp vvb p-acp po12 n1 pc-acp vbi j.
(30) sermon (DIV1)
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9516
Faith most of all furthers and advances our salvation; but a man cannot believe that which he does not know. Conscience includes science; it is knowledge, and more; but it is that first.
Faith most of all furthers and advances our salvation; but a man cannot believe that which he does not know. Conscience includes science; it is knowledge, and more; but it is that First.
n1 av-ds pp-f d vvz cc vvz po12 n1; cc-acp dt n1 vmbx vvi d r-crq pns31 vdz xx vvi. n1 vvz n1; pn31 vbz n1, cc av-dc; cc-acp pn31 vbz cst ord.
(30) sermon (DIV1)
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9517
It is, as we express it in the School, Syllogismus practicus. I have a good Conscience in having done well;
It is, as we express it in the School, Syllogismus Practicus. I have a good Conscience in having done well;
pn31 vbz, c-acp pns12 vvb pn31 p-acp dt n1, fw-la fw-la. pns11 vhb dt j n1 p-acp vhg vdn av;
(30) sermon (DIV1)
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9518
but I did that upon a former knowledge, that that ought to be done.
but I did that upon a former knowledge, that that ought to be done.
cc-acp pns11 vdd d p-acp dt j n1, cst d pi pc-acp vbi vdn.
(30) sermon (DIV1)
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9519
God hath shined in our hearts, to give us the light of knowledge, that was the first;
God hath shined in our hearts, to give us the Light of knowledge, that was the First;
np1 vhz vvn p-acp po12 n2, pc-acp vvi pno12 dt n1 pp-f n1, cst vbds dt ord;
(30) sermon (DIV1)
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9520
and then, of the knowledge of the glory of God, that is our second term, in this first acceptation of the Word.
and then, of the knowledge of the glory of God, that is our second term, in this First acceptation of the Word.
cc av, pp-f dt n1 pp-f dt n1 pp-f np1, cst vbz po12 ord n1, p-acp d ord n1 pp-f dt n1.
(30) sermon (DIV1)
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9521
The light of the knowledge of the glory of this world, is a good, and a great peece of learning.
The Light of the knowledge of the glory of this world, is a good, and a great piece of learning.
dt n1 pp-f dt n1 pp-f dt n1 pp-f d n1, vbz dt j, cc dt j n1 pp-f n1.
(30) sermon (DIV1)
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9522
To know, that all the glory of man, is as the flower of grass:
To know, that all the glory of man, is as the flower of grass:
p-acp vvb, cst d dt n1 pp-f n1, vbz p-acp dt n1 pp-f n1:
(30) sermon (DIV1)
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9523
that even the glory, and all the glory, of man, of all mankind, is but a flower,
that even the glory, and all the glory, of man, of all mankind, is but a flower,
cst av dt n1, cc d dt n1, pp-f n1, pp-f d n1, vbz p-acp dt n1,
(30) sermon (DIV1)
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9524
and but as a flower, somewhat less then the Proto-type, then the Original, then the flower it self;
and but as a flower, somewhat less then the Prototype, then the Original, then the flower it self;
cc p-acp p-acp dt n1, av dc cs dt n1, cs dt j-jn, cs dt n1 pn31 n1;
(30) sermon (DIV1)
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9525
and all this but as the flower of grass neither, no very beautiful flower to the eye, no very fragrant flower to the smell:
and all this but as the flower of grass neither, no very beautiful flower to the eye, no very fragrant flower to the smell:
cc d d cc-acp p-acp dt n1 pp-f n1 av-dx, av-dx av j n1 p-acp dt n1, av-dx av j n1 p-acp dt n1:
(30) sermon (DIV1)
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9526
To know, that for the glory of Moab, Auferetur, it shall be contemned, consumed;
To know, that for the glory of Moab, Auferetur, it shall be contemned, consumed;
pc-acp vvi, cst p-acp dt n1 pp-f np1, fw-la, pn31 vmb vbi vvn, vvn;
(30) sermon (DIV1)
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9527
and for the glory of Jacob it self, Attenuabitur, It shall be extenuated, that the glory of Gods enemies shall be brought to nothing,
and for the glory of Jacob it self, Attenuabitur, It shall be extenuated, that the glory of God's enemies shall be brought to nothing,
cc p-acp dt n1 pp-f np1 pn31 n1, fw-la, pn31 vmb vbi vvn, cst dt n1 pp-f npg1 n2 vmb vbi vvn p-acp pix,
(30) sermon (DIV1)
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9528
and the glory of his servants shall be brought low in this word:
and the glory of his Servants shall be brought low in this word:
cc dt n1 pp-f po31 n2 vmb vbi vvn av-j p-acp d n1:
(30) sermon (DIV1)
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9529
To know how near nothing, how meer nothing, all the glory of this world is, is a good, a great degree of learning.
To know how near nothing, how mere nothing, all the glory of this world is, is a good, a great degree of learning.
pc-acp vvi c-crq av-j pix, c-crq j pi2, d dt n1 pp-f d n1 vbz, vbz dt j, dt j n1 pp-f n1.
(30) sermon (DIV1)
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9530
It is a Book of an old Edition, to put you upon the consideration what great and glorious men have lost their glory in this world:
It is a Book of an old Edition, to put you upon the consideration what great and glorious men have lost their glory in this world:
pn31 vbz dt n1 pp-f dt j n1, pc-acp vvi pn22 p-acp dt n1 r-crq j cc j n2 vhb vvn po32 n1 p-acp d n1:
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9531
Give me leave to present to you a new Book, a new consideration;
Give me leave to present to you a new Book, a new consideration;
vvb pno11 n1 pc-acp vvi p-acp pn22 dt j n1, dt j n1;
(30) sermon (DIV1)
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9532
not how others have lost, but consider onely how you have got that glory which you have in this world:
not how Others have lost, but Consider only how you have god that glory which you have in this world:
xx uh-crq n2-jn vhb vvn, cc-acp vvb av-j c-crq pn22 vhb vvn d n1 r-crq pn22 vhb p-acp d n1:
(30) sermon (DIV1)
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9533
consider advisedly, and confess ingeniously, whether you have not known many men, more industrious then ever you were,
Consider advisedly, and confess ingeniously, whither you have not known many men, more Industria then ever you were,
vvb av-vvn, cc vvb av-j, cs pn22 vhb xx vvn d n2, av-dc j cs av pn22 vbdr,
(30) sermon (DIV1)
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9534
and yet never attained to the glory of your Wealth? Many wiser then ever you were,
and yet never attained to the glory of your Wealth? Many Wiser then ever you were,
cc av av-x vvn p-acp dt n1 pp-f po22 n1? av-d jc cs av pn22 vbdr,
(30) sermon (DIV1)
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9535
and yet never attained to your place in the Government of State;
and yet never attained to your place in the Government of State;
cc av av-x vvn p-acp po22 n1 p-acp dt n1 pp-f n1;
(30) sermon (DIV1)
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9536
and valianter then ever you were, that never came to have your command in the Wars.
and valianter then ever you were, that never Come to have your command in the Wars.
cc jc cs av pn22 vbdr, cst av-x vvd pc-acp vhi po22 n1 p-acp dt n2.
(30) sermon (DIV1)
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9537
Consider then how poor a thing the glory of this world is, not onely as it may be so lost,
Consider then how poor a thing the glory of this world is, not only as it may be so lost,
np1 av c-crq j dt n1 dt n1 pp-f d n1 vbz, xx av-j c-acp pn31 vmb vbi av vvn,
(30) sermon (DIV1)
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9538
as many have lost it, but as it may be so got, as you have got it.
as many have lost it, but as it may be so god, as you have god it.
c-acp d vhb vvn pn31, cc-acp c-acp pn31 vmb vbi av vvn, c-acp pn22 vhb vvn pn31.
(30) sermon (DIV1)
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9539
Nullum indifferens gloriosum, says that Moral man; Nullum indifferens Gloriosum, Says that Moral man;
fw-la fw-la fw-la, vvz d j n1;
(30) sermon (DIV1)
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9540
In that which is so obvious, as that any man may compass it, truly this can be no glory.
In that which is so obvious, as that any man may compass it, truly this can be no glory.
p-acp d r-crq vbz av j, c-acp cst d n1 vmb vvi pn31, av-j d vmb vbi dx n1.
(30) sermon (DIV1)
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9541
But this is not fully the knowledge of the glory of this Text:
But this is not Fully the knowledge of the glory of this Text:
p-acp d vbz xx av-j dt n1 pp-f dt n1 pp-f d n1:
(30) sermon (DIV1)
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9542
though this Moral knowledge of the glory of this world, conduce to the knowledge of this place, which is the glory of God;
though this Moral knowledge of the glory of this world, conduce to the knowledge of this place, which is the glory of God;
cs d j n1 pp-f dt n1 pp-f d n1, vvi p-acp dt n1 pp-f d n1, r-crq vbz dt n1 pp-f np1;
(30) sermon (DIV1)
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9543
yet not of the Majestical, and inaccessible glory of the Essence, or Attributes of God, of inscrutable points of Divinity:
yet not of the Majestical, and inaccessible glory of the Essence, or Attributes of God, of inscrutable points of Divinity:
av xx pp-f dt j, cc j n1 pp-f dt n1, cc n2 pp-f np1, pp-f j n2 pp-f n1:
(30) sermon (DIV1)
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9544
for scrutator Majestatis opprimetur a gloria, as St. Hiero, and all those three Rabbins, whose Commentaries we have upon that Book, read that place:
for scrutator Majestatis opprimetur a gloria, as Saint Hiero, and all those three Rabbis, whose Commentaries we have upon that Book, read that place:
c-acp fw-la fw-la fw-la dt fw-la, p-acp n1 np1, cc d d crd n2, rg-crq n2 pns12 vhb p-acp d n1, vvb d n1:
(30) sermon (DIV1)
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9545
He that searches too far into the secrets of God, shall be dazled, confounded by that glory.
He that Searches too Far into the secrets of God, shall be dazzled, confounded by that glory.
pns31 cst vvz av av-j p-acp dt n2-jn pp-f np1, vmb vbi vvn, vvn p-acp d n1.
(30) sermon (DIV1)
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9546
But here, Gloria Dei, is indeed Gloria Deo; the glory of God, is the glorifying of God:
But Here, Gloria Dei, is indeed Gloria God; the glory of God, is the glorifying of God:
p-acp av, fw-la fw-la, vbz av fw-la fw-la; dt n1 pp-f np1, vbz dt vvg pp-f np1:
(30) sermon (DIV1)
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9547
it is as St. Ambro. expresses it, Notitia cum laude; the glory of God, is the taking knowledge, that all that comes, comes from God,
it is as Saint Ambrose Expresses it, Notitia cum laud; the glory of God, is the taking knowledge, that all that comes, comes from God,
pn31 vbz p-acp n1 np1 vvz pn31, np1 fw-la n1; dt n1 pp-f np1, vbz dt vvg n1, cst d cst vvz, vvz p-acp np1,
(30) sermon (DIV1)
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9548
and then the glorifying of God for whatsoever comes. And this is a heavenly art, a divine knowledge;
and then the glorifying of God for whatsoever comes. And this is a heavenly art, a divine knowledge;
cc av dt vvg pp-f np1 p-acp r-crq vvz. cc d vbz dt j n1, dt j-jn n1;
(30) sermon (DIV1)
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9549
that if God send a pestilence amongst us, we Come not to say, it was a great fruit year,
that if God send a pestilence among us, we Come not to say, it was a great fruit year,
cst cs np1 vvb dt n1 p-acp pno12, pns12 vvb xx pc-acp vvi, pn31 vbds dt j n1 n1,
(30) sermon (DIV1)
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9550
and therefore there must follow a plague in reason:
and Therefore there must follow a plague in reason:
cc av pc-acp vmb vvi dt n1 p-acp n1:
(30) sermon (DIV1)
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9551
That if God swallow up an invincible Navy, we come to say, There was a storm,
That if God swallow up an invincible Navy, we come to say, There was a storm,
cst cs np1 vvb a-acp dt j n1, pns12 vvb pc-acp vvi, pc-acp vbds dt n1,
(30) sermon (DIV1)
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9552
and there must follow a scattering in reason:
and there must follow a scattering in reason:
cc pc-acp vmb vvi dt j-vvg p-acp n1:
(30) sermon (DIV1)
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9553
That if God discover a Mine, we come not to say, there was a false Brother that writ a Letter,
That if God discover a Mine, we come not to say, there was a false Brother that writ a letter,
cst cs np1 vvb dt png11, pns12 vvb xx pc-acp vvi, pc-acp vbds dt j n1 cst vvd dt n1,
(30) sermon (DIV1)
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9554
and there must follow a discovery in reason;
and there must follow a discovery in reason;
cc pc-acp vmb vvi dt n1 p-acp n1;
(30) sermon (DIV1)
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9555
but remember still, that though in Davids Psalms, there be Psalms of Prayer, and Psalms of Praise;
but Remember still, that though in Davids Psalms, there be Psalms of Prayer, and Psalms of Praise;
cc-acp vvb av, cst cs p-acp npg1 n2, pc-acp vbi n2 pp-f n1, cc n2 pp-f n1;
(30) sermon (DIV1)
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9556
Psalms of Deprecation, and of Imprecation too;
Psalms of Deprecation, and of Imprecation too;
n2 pp-f n1, cc pp-f n1 av;
(30) sermon (DIV1)
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9557
how divers soever the nature of the Psalm be, yet the Church hath appointed to shut up every Psalm with that one Acclamation, Glory be to the Father,
how diverse soever the nature of the Psalm be, yet the Church hath appointed to shut up every Psalm with that one Acclamation, Glory be to the Father,
c-crq j av dt n1 pp-f dt n1 vbb, av dt n1 vhz vvn pc-acp vvi a-acp d n1 p-acp d crd n1, n1 vbb p-acp dt n1,
(30) sermon (DIV1)
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9558
and to the Son, &c. Whether I pray, or praise;and to the Son, etc. Whither I pray, or praise;
cc p-acp dt n1, av cs pns11 vvb, cc n1;
(30) sermon (DIV1)
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9559
depricate Gods Judgements from my self, or imprecate them upon pods enemies, nothing can fall from me, nothing can fall upon me,
depricate God's Judgments from my self, or imprecate them upon pods enemies, nothing can fallen from me, nothing can fallen upon me,
j ng1 n2 p-acp po11 n1, cc vvi pno32 p-acp n2 n2, pix vmb vvi p-acp pno11, pix vmb vvi p-acp pno11,
(30) sermon (DIV1)
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9560
but that God may receive glory by it, if I will glorifie him in it.
but that God may receive glory by it, if I will Glorify him in it.
cc-acp cst np1 vmb vvi n1 p-acp pn31, cs pns11 vmb vvi pno31 p-acp pn31.
(30) sermon (DIV1)
470
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9561
So that then, in a useful sense, Gloria Dei, is Gloria Deo; but yet more literally, more directly, the glory of God in this place, is the glorious Gospel of Christ Jesus:
So that then, in a useful sense, Gloria Dei, is Gloria God; but yet more literally, more directly, the glory of God in this place, is the glorious Gospel of christ jesus:
av cst av, p-acp dt j n1, fw-la fw-la, vbz fw-la fw-la; p-acp av av-dc av-j, av-dc av-j, dt n1 pp-f np1 p-acp d n1, vbz dt j n1 pp-f np1 np1:
(30) sermon (DIV1)
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9562
which is that which is intended, and expressed in the next phrase, which is the last Branch;
which is that which is intended, and expressed in the next phrase, which is the last Branch;
r-crq vbz d r-crq vbz vvn, cc vvn p-acp dt ord n1, r-crq vbz dt ord n1;
(30) sermon (DIV1)
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9563
in this first acceptation of these words, in facie, The glory of God in the face of Jesus Christ.
in this First acceptation of these words, in fancy, The glory of God in the face of jesus christ.
p-acp d ord n1 pp-f d n2, p-acp n1, dt n1 pp-f np1 p-acp dt n1 pp-f np1 np1.
(30) sermon (DIV1)
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9564
When our Saviour Christ charged the Sadduces with errour, it was not meerly because they were ignorant; the Sadduces were not so: When our Saviour christ charged the Sadducees with error, it was not merely Because they were ignorant; the Sadducees were not so:
c-crq po12 n1 np1 vvd dt np2 p-acp n1, pn31 vbds xx av-j c-acp pns32 vbdr j; dt np2 vbdr xx av:
(30) sermon (DIV1)
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9565
but, Erratis nescientes Scripturas, says Christ; You erre because you understand not the Scriptures: but, Erratus nescientes Scripturas, Says christ; You err Because you understand not the Scriptures:
p-acp, av n2 fw-la, vvz np1; pn22 vvb c-acp pn22 vvb xx dt n2:
(30) sermon (DIV1)
471
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9566
All knowledge is ignorance, except it conduce to the knowledge of the Scriptures, and all the Scriptures lead us to Christ.
All knowledge is ignorance, except it conduce to the knowledge of the Scriptures, and all the Scriptures led us to christ.
d n1 vbz n1, c-acp pn31 vvi p-acp dt n1 pp-f dt n2, cc d dt n2 vvb pno12 p-acp np1.
(30) sermon (DIV1)
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9567
He is the brightness of his Fathers glory, and the express image of his person. The brightness of the everlasting light, and the image of his goodness. He is the brightness of his Father's glory, and the express image of his person. The brightness of the everlasting Light, and the image of his Goodness.
pns31 vbz dt n1 pp-f po31 ng1 n1, cc dt j n1 pp-f po31 n1. dt n1 pp-f dt j n1, cc dt n1 pp-f po31 n1.
(30) sermon (DIV1)
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9568
And, to insist upon a word of the fittest signification, Him hath God the Father sealed.
And, to insist upon a word of the Fittest signification, Him hath God the Father sealed.
cc, pc-acp vvi p-acp dt n1 pp-f dt js n1, pno31 vhz np1 dt n1 vvd.
(30) sermon (DIV1)
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9569
Now, Sigillum imprimitur in Materia diversa: A Seal graven in gold or stone, does not print in stone or gold:
Now, Sigillum imprimitur in Materia diversa: A Seal graved in gold or stone, does not print in stone or gold:
av, np1 fw-la p-acp fw-la fw-la: dt n1 vvn p-acp n1 cc n1, vdz xx vvi p-acp n1 cc n1:
(30) sermon (DIV1)
471
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9570
in Wax it will, and it will in Clay;
in Wax it will, and it will in Clay;
p-acp n1 pn31 vmb, cc pn31 vmb p-acp n1;
(30) sermon (DIV1)
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9571
for this Seal in which God hath manifested himself, we consider it not, as it is printed in the same metal, in the eternal Son of God;
for this Seal in which God hath manifested himself, we Consider it not, as it is printed in the same metal, in the Eternal Son of God;
p-acp d n1 p-acp r-crq np1 vhz vvn px31, pns12 vvb pn31 xx, c-acp pn31 vbz vvn p-acp dt d n1, p-acp dt j n1 pp-f np1;
(30) sermon (DIV1)
471
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9572
but as God hath sealed himself in Clay, in the humane Nature; but yet in Wax too, in a person ductile, pliant, obedient to his will.
but as God hath sealed himself in Clay, in the humane Nature; but yet in Wax too, in a person ductile, pliant, obedient to his will.
cc-acp c-acp np1 vhz vvn px31 p-acp n1, p-acp dt j n1; cc-acp av p-acp n1 av, p-acp dt n1 j, j, j p-acp po31 n1.
(30) sermon (DIV1)
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9573
And there, Signatum super nos Lumen vultus, tui, says David, The light of thy countenance, that is, the image of thy self, is sealed; that is, derived, imprinted, upon us, that is, upon our nature, our flesh.
And there, Signatum super nos Lumen vultus, tui, Says David, The Light of thy countenance, that is, the image of thy self, is sealed; that is, derived, imprinted, upon us, that is, upon our nature, our Flesh.
cc a-acp, fw-la fw-la fw-la fw-la fw-la, fw-la, vvz np1, dt n1 pp-f po21 n1, cst vbz, dt n1 pp-f po21 n1, vbz vvn; cst vbz, vvn, vvn, p-acp pno12, cst vbz, p-acp po12 n1, po12 n1.
(30) sermon (DIV1)
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9574
Signatum est, id est, significatum est: Signatum est, id est, significatum est:
fw-la fw-la, fw-la fw-la, fw-la fw-la:
(30) sermon (DIV1)
471
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9575
God hath signified this pretence, manifested, revealed himself in the face of Jesus Christ. For that is the Office, God hath signified this pretence, manifested, revealed himself in the face of jesus christ. For that is the Office,
np1 vhz vvn d n1, vvn, vvd px31 p-acp dt n1 pp-f np1 np1. p-acp d vbz dt n1,
(30) sermon (DIV1)
471
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9576
and service, that Christ avows himself to have done; O Father, I have manifested thy Name:
and service, that christ avows himself to have done; O Father, I have manifested thy Name:
cc n1, cst np1 vvz px31 pc-acp vhi vdn; sy n1, pns11 vhb vvn po21 n1:
(30) sermon (DIV1)
471
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9577
that is, thy Name of Father, as thou art a Father: for, Qui Solum Deum novit Creatorem, Judaicae mensuram prudentiae non excedit.
that is, thy Name of Father, as thou art a Father: for, Qui Solum God Novit Creator, Judaicae mensuram prudentiae non exceedeth.
cst vbz, po21 n1 pp-f n1, c-acp pns21 vb2r dt n1: c-acp, fw-la fw-la fw-la fw-la fw-la, np1 fw-la fw-la fw-la fw-la.
(30) sermon (DIV1)
471
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9578
Knowest thou that there is a God, and that that God created the world? What great knowledge is this? The Jews know it too.
Knowest thou that there is a God, and that that God created the world? What great knowledge is this? The jews know it too.
vv2 pns21 d pc-acp vbz dt n1, cc cst d np1 vvd dt n1? q-crq j n1 vbz d? dt np2 vvb pn31 av.
(30) sermon (DIV1)
471
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9579
Non est Idem, nosce Deum opificem esse, & habere filium. Non est Idem, nosce God Opificem esse, & habere Son.
fw-fr fw-la fw-la, fw-la fw-la fw-la fw-la, cc fw-la fw-la.
(30) sermon (DIV1)
471
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9580
It is another Religion, another point of Faith, to know that God had a Son of eternal begetting,
It is Another Religion, Another point of Faith, to know that God had a Son of Eternal begetting,
pn31 vbz j-jn n1, j-jn n1 pp-f n1, pc-acp vvi cst np1 vhd dt n1 pp-f j n-vvg,
(30) sermon (DIV1)
471
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9581
and to have a world of late making.
and to have a world of late making.
cc pc-acp vhi dt n1 pp-f j n-vvg.
(30) sermon (DIV1)
471
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9582
God therefore hath shin'd in no mans heart, till he know the glory of GOD in the face of Jesus Christ, till he come to the manifestation of God, in the Gospel.
God Therefore hath shined in no men heart, till he know the glory of GOD in the face of jesus christ, till he come to the manifestation of God, in the Gospel.
np1 av vhz vvn p-acp dx ng1 n1, c-acp pns31 vvb dt n1 pp-f np1 p-acp dt n1 pp-f np1 np1, c-acp pns31 vvb p-acp dt n1 pp-f np1, p-acp dt n1.
(30) sermon (DIV1)
471
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9583
So that, that man comes short of this light, that believes in God, in a general, in an incomprehensible power, but not in Christ;
So that, that man comes short of this Light, that believes in God, in a general, in an incomprehensible power, but not in christ;
av cst, cst n1 vvz j pp-f d n1, cst vvz p-acp np1, p-acp dt n1, p-acp dt j n1, cc-acp xx p-acp np1;
(30) sermon (DIV1)
471
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9584
and that man goes beyond this light, who will know more of God, then is manifested in the Gospel, which is the face of Christ Jesus:
and that man Goes beyond this Light, who will know more of God, then is manifested in the Gospel, which is the face of christ jesus:
cc d n1 vvz p-acp d n1, r-crq vmb vvi dc pp-f np1, av vbz vvn p-acp dt n1, r-crq vbz dt n1 pp-f np1 np1:
(30) sermon (DIV1)
471
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9585
the one comes not to the light, the other goes beyond, and both are in blindness.
the one comes not to the Light, the other Goes beyond, and both Are in blindness.
dt pi vvz xx p-acp dt n1, dt n-jn vvz p-acp, cc d vbr p-acp n1.
(30) sermon (DIV1)
471
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9586
Christ is the Image of God, and the Gospel is the face of Christ: and now, I rest nor in Gods picture, as I find it in every Creature;
christ is the Image of God, and the Gospel is the face of christ: and now, I rest nor in God's picture, as I find it in every Creature;
np1 vbz dt n1 pp-f np1, cc dt n1 vbz dt n1 pp-f np1: cc av, pns11 vvb ccx p-acp ng1 n1, c-acp pns11 vvb pn31 p-acp d n1;
(30) sermon (DIV1)
471
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9587
though there be in every Creatare an Image of God; I have a livelier Image of God, Christ.
though there be in every Creatare nias Image of God; I have a livelier Image of God, christ.
cs pc-acp vbi p-acp d fw-la zz n1 pp-f np1; pns11 vhb dt jc n1 pp-f np1, np1.
(30) sermon (DIV1)
471
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9588
And then I seek not for Christs face, as it was traditionally sent to Agabarus in his life;
And then I seek not for Christ face, as it was traditionally sent to Agabarus in his life;
cc av pns11 vvb xx p-acp npg1 n1, c-acp pn31 vbds av-j vvn p-acp np1 p-acp po31 n1;
(30) sermon (DIV1)
471
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9589
nor for his face, as it was imprinted in the Veronica, in the womans Apron, as he went to his death;
nor for his face, as it was imprinted in the Veronica, in the woman's Apron, as he went to his death;
ccx p-acp po31 n1, c-acp pn31 vbds vvn p-acp dt np1, p-acp dt ng1 n1, c-acp pns31 vvd p-acp po31 n1;
(30) sermon (DIV1)
471
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9590
nor for his face, as it was described in Lentulus his Letter, to the Senate of Rome; but I have the glory of God in Christ, I,
nor for his face, as it was described in Lentulus his letter, to the Senate of Room; but I have the glory of God in christ, I,
ccx p-acp po31 n1, c-acp pn31 vbds vvn p-acp np1 po31 n1, p-acp dt n1 pp-f vvb; p-acp pns11 vhb dt n1 pp-f np1 p-acp np1, pns11,
(30) sermon (DIV1)
471
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9591
and I have the face of Christ in the Gospel, Except God had taken this very person upon him, this individual person, me, (which was impossible,
and I have the face of christ in the Gospel, Except God had taken this very person upon him, this Individu person, me, (which was impossible,
cc pns11 vhb dt n1 pp-f np1 p-acp dt n1, c-acp np1 vhd vvn d j n1 p-acp pno31, d j-jn n1, pno11, (r-crq vbds j,
(30) sermon (DIV1)
471
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9592
because I am a sinful person) he could not have come nearer, then in taking this nature upon him.
Because I am a sinful person) he could not have come nearer, then in taking this nature upon him.
c-acp pns11 vbm dt j n1) pns31 vmd xx vhi vvn av-jc, cs p-acp vvg d n1 p-acp pno31.
(30) sermon (DIV1)
471
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9593
Now I cannot say, as the man at the Pool, Hominem non habeo, I have no man to help me;
Now I cannot say, as the man At the Pool, Hominem non habeo, I have no man to help me;
av pns11 vmbx vvi, c-acp dt n1 p-acp dt n1, fw-la fw-fr fw-la, pns11 vhb dx n1 pc-acp vvi pno11;
(30) sermon (DIV1)
471
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9594
the Heathen cannot say, I have no God; but I cannot say, I have no man;
the Heathen cannot say, I have no God; but I cannot say, I have no man;
dt j-jn vmbx vvi, pns11 vhb dx n1; cc-acp pns11 vmbx vvi, pns11 vhb dx n1;
(30) sermon (DIV1)
471
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9595
for I have a Man, the Man Jesus; him, who by being Man, knows my misery;
for I have a Man, the Man jesus; him, who by being Man, knows my misery;
c-acp pns11 vhb dt n1, dt n1 np1; pno31, r-crq a-acp vbg n1, vvz po11 n1;
(30) sermon (DIV1)
471
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9596
and by being God, can and will show mercy unto me. The night is far spent, says the Apostle, the day is at hand;
and by being God, can and will show mercy unto me. The night is Far spent, Says the Apostle, the day is At hand;
cc p-acp vbg np1, vmb cc vmb vvi n1 p-acp pno11. dt n1 vbz av-j vvn, vvz dt n1, dt n1 vbz p-acp n1;
(30) sermon (DIV1)
471
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9597
Nox ante Christum, Aurora in Evangelio, Dies in Resurrectione. Nox ante Christ, Aurora in Evangelio, Die in Resurrection.
fw-la fw-la np1, np1 p-acp np1, vvz p-acp n1.
(30) sermon (DIV1)
471
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9598
Till Christ all was night, there was a beginning of day, in the beginning of the Gospel,
Till christ all was night, there was a beginning of day, in the beginning of the Gospel,
p-acp np1 d vbds n1, pc-acp vbds dt n-vvg pp-f n1, p-acp dt n-vvg pp-f dt n1,
(30) sermon (DIV1)
471
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9599
and there was a full noon in the light and glory thereof;
and there was a full noon in the Light and glory thereof;
cc a-acp vbds dt j n1 p-acp dt n1 cc n1 av;
(30) sermon (DIV1)
471
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9600
but such a day, as shall be always day, and overtaken with no night, no cloud, is onely the day of Judgement, the Resurrection:
but such a day, as shall be always day, and overtaken with no night, no cloud, is only the day of Judgement, the Resurrection:
cc-acp d dt n1, c-acp vmb vbi av n1, cc vvn p-acp dx n1, dx n1, vbz av-j dt n1 pp-f n1, dt n1:
(30) sermon (DIV1)
471
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9601
And this hath brought us to our last step, to the consideration of these three terms;
And this hath brought us to our last step, to the consideration of these three terms;
cc d vhz vvn pno12 p-acp po12 ord n1, p-acp dt n1 pp-f d crd n2;
(30) sermon (DIV1)
471
Page 387
9602
1. knowledge; 2. glory; 3. the face of Christ Jesus in that everlasting Kingdom.
1. knowledge; 2. glory; 3. the face of christ jesus in that everlasting Kingdom.
crd n1; crd n1; crd dt n1 pp-f np1 np1 p-acp d j n1.
(30) sermon (DIV1)
471
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9603
For this purpose did God command light out of darkness, that men might glorifie God in the contemplation of the Creatures;
For this purpose did God command Light out of darkness, that men might Glorify God in the contemplation of the Creatures;
p-acp d n1 vdd np1 vvb n1 av pp-f n1, d n2 vmd vvi np1 p-acp dt n1 pp-f dt n2;
(30) sermon (DIV1)
472
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9604
and for this purpose hath God shin'd in our hearts, by the Scriptures in the Church, that man might be directed towards him, here;
and for this purpose hath God shined in our hearts, by the Scriptures in the Church, that man might be directed towards him, Here;
cc p-acp d n1 vhz np1 vvn p-acp po12 n2, p-acp dt n2 p-acp dt n1, cst n1 vmd vbi vvn p-acp pno31, av;
(30) sermon (DIV1)
472
Page 388
9605
but both these hath God done therefore, to this purpose, this is the end of all, that man might come to this light, in that everlasting state, in the consummation of happiness in Soul,
but both these hath God done Therefore, to this purpose, this is the end of all, that man might come to this Light, in that everlasting state, in the consummation of happiness in Soul,
cc-acp d d vhz np1 vdn av, p-acp d n1, d vbz dt n1 pp-f d, cst n1 vmd vvi p-acp d n1, p-acp cst j n1, p-acp dt n1 pp-f n1 p-acp n1,
(30) sermon (DIV1)
472
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9606
and body too, when we shall be call'd out of the solitariness of the grave, to the blessed and glorious society of God,
and body too, when we shall be called out of the solitariness of the grave, to the blessed and glorious society of God,
cc n1 av, c-crq pns12 vmb vbi vvn av pp-f dt n1 pp-f dt n1, p-acp dt j-vvn cc j n1 pp-f np1,
(30) sermon (DIV1)
472
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9607
and his Angels, and his Saints there. Hoc verbo re-concinnor, & componor, & in alium virum migro:
and his Angels, and his Saints there. Hoc verbo reconcinnor, & componor, & in Alium virum migro:
cc po31 n2, cc po31 n2 a-acp. fw-la fw-la j, cc n1, cc p-acp fw-la fw-la n1:
(30) sermon (DIV1)
472
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9608
with that word, Surgite mortui, Arise yee that sleep in the dust, all my peeces shall be put together again, Reconcinnor; with that word, Intra in gaudium, Enter into thy Masters joy, I am settled, I am established, Componor; and with that word, Sede ad dextram, sit down army right hand, I become another manner of man, In alium virum migro; another manner of Miracle,
with that word, Surgite Deads, Arise ye that sleep in the dust, all my Pieces shall be put together again, Reconcinnor; with that word, Intra in gaudium, Enter into thy Masters joy, I am settled, I am established, Componor; and with that word, Sede ad Dextram, fit down army right hand, I become Another manner of man, In Alium virum migro; Another manner of Miracle,
p-acp d n1, fw-la fw-la, vvb pn22 cst vvb p-acp dt n1, d po11 n2 vmb vbi vvn av av, np1; p-acp d n1, np1 p-acp fw-la, vvb p-acp po21 ng1 n1, pns11 vbm vvn, pns11 vbm vvn, n1; cc p-acp d n1, fw-la fw-la fw-la, vvb a-acp n1 j-jn n1, pns11 vvb j-jn n1 pp-f n1, p-acp fw-la fw-la n1; j-jn n1 pp-f n1,
(30) sermon (DIV1)
472
Page 388
9609
then the same Father makes of man in this world;
then the same Father makes of man in this world;
cs dt d n1 vvz pp-f n1 p-acp d n1;
(30) sermon (DIV1)
472
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9610
Quodnam Mysterium, says he, What a Mystery is man here? Parvus sum & Magnus: I am less in body then many Creature in the World,Quodnam Mysterium, Says he, What a Mystery is man Here? Small sum & Magnus: I am less in body then many Creature in the World,
np1 fw-la, vvz pns31, q-crq dt n1 vbz n1 av? j n1 cc fw-la: pns11 vbm av-dc p-acp n1 cs d n1 p-acp dt n1,
(30) sermon (DIV1)
472
Page 388
9611
and yet greater in the compass and extent of my Soul then all the World: Humillimus sum, & Excelsus;
and yet greater in the compass and extent of my Soul then all the World: Humillimus sum, & Excelsus;
cc av jc p-acp dt n1 cc n1 pp-f po11 n1 av d dt n1: np1 n1, cc np1;
(30) sermon (DIV1)
472
Page 388
9612
I am under a necessity of spending some thoughts upon this low World, and yet in an ability to study, to contemplate, to lay hold upon the next: Mortalis sum, & immortalis;
I am under a necessity of spending Some thoughts upon this low World, and yet in an ability to study, to contemplate, to lay hold upon the next: Mortalis sum, & Immortal;
pns11 vbm p-acp dt n1 pp-f vvg d n2 p-acp d j n1, cc av p-acp dt n1 pc-acp vvi, pc-acp vvi, pc-acp vvi n1 p-acp dt ord: np1 n1, cc fw-la;
(30) sermon (DIV1)
472
Page 388
9613
in a Body that may, that must, that does, that did dye ever since it was made;
in a Body that may, that must, that does, that did die ever since it was made;
p-acp dt n1 cst vmb, cst vmb, cst vdz, cst vdd vvi av c-acp pn31 vbds vvn;
(30) sermon (DIV1)
472
Page 388
9614
I carry a Soul, nay, a Soul carries me, to such a perpetuity, as no Saint, no Angel, God himself shall not survive me, over-live me.
I carry a Soul, nay, a Soul carries me, to such a perpetuity, as no Saint, no Angel, God himself shall not survive me, overlive me.
pns11 vvb dt n1, uh-x, dt n1 vvz pno11, p-acp d dt n1, c-acp dx n1, dx n1, np1 px31 vmb xx vvi pno11, j pno11.
(30) sermon (DIV1)
472
Page 388
9615
And lastly, says he, Terrenus sum, & Coelestis; I have a Body, but of Earth;
And lastly, Says he, Terrenus sum, & Coelestis; I have a Body, but of Earth;
cc ord, vvz pns31, np1 n1, cc fw-la; pns11 vhb dt n1, cc-acp pp-f n1;
(30) sermon (DIV1)
472
Page 388
9616
but yet of such Earth, as God was the Potter to mold it, God was the statuary to fashion it;
but yet of such Earth, as God was the Potter to mould it, God was the statuary to fashion it;
cc-acp av pp-f d n1, c-acp np1 vbds dt n1 p-acp n1 pn31, np1 vbds dt n1 pc-acp vvi pn31;
(30) sermon (DIV1)
472
Page 388
9617
and then I have a Soul, of which God was the Father, he breath'd it into me,
and then I have a Soul, of which God was the Father, he breathed it into me,
cc cs pns11 vhb dt n1, pp-f r-crq np1 vbds dt n1, pns31 vvd pn31 p-acp pno11,
(30) sermon (DIV1)
472
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9618
and of which no matter can say, I was the Mother, for it proceeded of nothing.
and of which no matter can say, I was the Mother, for it proceeded of nothing.
cc pp-f r-crq dx n1 vmb vvi, pns11 vbds dt n1, c-acp pn31 vvd pp-f pix.
(30) sermon (DIV1)
472
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9619
Such a Mystery is man here; but he is a Miracle hereafter; I shall be still the same man, and yet have another being:
Such a Mystery is man Here; but he is a Miracle hereafter; I shall be still the same man, and yet have Another being:
d dt n1 vbz n1 av; cc-acp pns31 vbz dt n1 av; pns11 vmb vbi av dt d n1, cc av vhb j-jn n1:
(30) sermon (DIV1)
472
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9620
And in this is that Miracle exalted, that death who destroys me, re-edifies me: Mors veluti medium excogitata, ut de integro restauraretur homo:
And in this is that Miracle exalted, that death who Destroys me, re-edifies me: Mors Veluti medium excogitata, ut de integro restauraretur homo:
cc p-acp d vbz d n1 vvn, cst n1 r-crq vvz pno11, j pno11: fw-la n1 fw-la fw-la, fw-la fw-fr n1 fw-la fw-la:
(30) sermon (DIV1)
472
Page 388
9621
man was fallen, and God took that way to raise him, to throw him lower, into the grave;
man was fallen, and God took that Way to raise him, to throw him lower, into the grave;
n1 vbds vvn, cc np1 vvd cst n1 pc-acp vvi pno31, pc-acp vvi pno31 jc, p-acp dt n1;
(30) sermon (DIV1)
472
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9622
man was sick, and God invented, God studied Physick for him, and strange Physick, to recover him by death.
man was sick, and God invented, God studied Physic for him, and strange Physic, to recover him by death.
n1 vbds j, cc np1 vvd, np1 vvd n1 p-acp pno31, cc j n1, pc-acp vvi pno31 p-acp n1.
(30) sermon (DIV1)
472
Page 388
9623
The first faciamus hominem, the Creation of man, was a thing incomprehensible in Nature;
The First Faciamus hominem, the Creation of man, was a thing incomprehensible in Nature;
dt ord fw-la fw-la, dt n1 pp-f n1, vbds dt n1 j p-acp n1;
(30) sermon (DIV1)
472
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9624
but the Denuo nasci, to be born again, was stranger, even to Nicodemus, who knew the former, the Creation, well enough.
but the Anew Nasci, to be born again, was stranger, even to Nicodemus, who knew the former, the Creation, well enough.
cc-acp dt np1 fw-la, pc-acp vbi vvn av, vbds n1, av p-acp np1, r-crq vvd dt j, dt n1, av av-d.
(30) sermon (DIV1)
472
Page 388
9625
But yet the Immutabimur, is the greatest of all, which St. Paul calls all to wonder at, Behold, I shew you a Mystery, we shall not all sleep,
But yet the Immutabimur, is the greatest of all, which Saint Paul calls all to wonder At, Behold, I show you a Mystery, we shall not all sleep,
p-acp av dt fw-la, vbz dt js pp-f d, r-crq n1 np1 vvz d pc-acp vvi p-acp, vvb, pns11 vvb pn22 dt n1, pns12 vmb xx d n1,
(30) sermon (DIV1)
472
Page 388
9626
but we shall all be changed: A Mystery, which it Nicodemus had discern'd it, would have put him to more wonder,but we shall all be changed: A Mystery, which it Nicodemus had discerned it, would have put him to more wonder,
cc-acp pns12 vmb d vbi vvn: dt n1, r-crq pn31 np1 vhd vvn pn31, vmd vhi vvn pno31 p-acp av-dc n1,
(30) sermon (DIV1)
472
Page 388
9627
then the Denuo nasci; to enter into his mothers womb, (as he speaks) to enter into the Bowels of the Earth,
then the Anew Nasci; to enter into his mother's womb, (as he speaks) to enter into the Bowels of the Earth,
cs dt np1 fw-la; pc-acp vvi p-acp po31 ng1 n1, (c-acp pns31 vvz) pc-acp vvi p-acp dt n2 pp-f dt n1,
(30) sermon (DIV1)
472
Page 389
9628
and lie there, and lie dead there, not nine months, but many yeers, and then to be born again,
and lie there, and lie dead there, not nine months, but many Years, and then to be born again,
cc vvb a-acp, cc vvb j a-acp, xx crd n2, cc-acp d n2, cc av pc-acp vbi vvn av,
(30) sermon (DIV1)
472
Page 389
9629
and the first minute of that new Birth to be so perfect, as that nothing can be better,
and the First minute of that new Birth to be so perfect, as that nothing can be better,
cc dt ord n1 pp-f cst j n1 pc-acp vbi av j, c-acp cst pix vmb vbi jc,
(30) sermon (DIV1)
472
Page 389
9630
and so perfect as that he can never become worse, that is that which makes all strange accidents to natural Bodies,
and so perfect as that he can never become Worse, that is that which makes all strange accidents to natural Bodies,
cc av j p-acp cst pns31 vmb av-x vvi av-jc, cst vbz d r-crq vvz d j n2 p-acp j n2,
(30) sermon (DIV1)
472
Page 389
9631
and Bodies Politike too, all changes in man, all revolutions of States, easie, and familiar to us;
and Bodies Politic too, all changes in man, all revolutions of States, easy, and familiar to us;
cc n2 j av, d n2 p-acp n1, d n2 pp-f n2, j, cc j-jn p-acp pno12;
(30) sermon (DIV1)
472
Page 389
9632
I shall have another being, and yet be the same man.
I shall have Another being, and yet be the same man.
pns11 vmb vhi j-jn n1, cc av vbi dt d n1.
(30) sermon (DIV1)
472
Page 389
9633
And in that state, I shall have the light of the knowledge of the glory of God, in the face of Christ Jesus.
And in that state, I shall have the Light of the knowledge of the glory of God, in the face of christ jesus.
cc p-acp d n1, pns11 vmb vhi dt n1 pp-f dt n1 pp-f dt n1 pp-f np1, p-acp dt n1 pp-f np1 np1.
(30) sermon (DIV1)
472
Page 389
9634
Of which three things being now come to speak, I am the less sorry, and so may you be too,
Of which three things being now come to speak, I am the less sorry, and so may you be too,
pp-f r-crq crd n2 vbg av vvn pc-acp vvi, pns11 vbm dt av-dc j, cc av vmb pn22 vbi av,
(30) sermon (DIV1)
472
Page 389
9635
if my voice be so sunk, as that I be not heard;
if my voice be so sunk, as that I be not herd;
cs po11 n1 vbb av vvn, c-acp cst pns11 vbb xx vvn;
(30) sermon (DIV1)
472
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9636
for, if I had all my time, and all my strength, and all your patience reserv'd till now, what could I say that could become, what, that could have any proportion, to this knowledge, and this glory,
for, if I had all my time, and all my strength, and all your patience reserved till now, what could I say that could become, what, that could have any proportion, to this knowledge, and this glory,
p-acp, cs pns11 vhd d po11 n1, cc d po11 n1, cc d po22 n1 vvn p-acp av, q-crq vmd pns11 vvi cst vmd vvi, r-crq, cst vmd vhi d n1, p-acp d n1, cc d n1,
(30) sermon (DIV1)
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and this face of Christ Jesus, there in the Kingdome of Heaven? But yet be pleased to hear a word, of each of these three words;and this face of christ jesus, there in the Kingdom of Heaven? But yet be pleased to hear a word, of each of these three words;
cc d n1 pp-f np1 np1, a-acp p-acp dt n1 pp-f n1? p-acp av vbi vvn pc-acp vvi dt n1, pp-f d pp-f d crd n2;
(30) sermon (DIV1)
472
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9638
and first, of Knowledge. In the Attributes of God, we consider his knowledge to be Principium agendi dirigens, The first proposer, and Director; This should be done:
and First, of Knowledge. In the Attributes of God, we Consider his knowledge to be Principium agendi dirigens, The First proposer, and Director; This should be done:
cc ord, pp-f n1. p-acp dt n2 pp-f np1, pns12 vvb po31 n1 pc-acp vbi fw-la fw-la n1, dt ord n1, cc n1; d vmd vbi vdn:
(30) sermon (DIV1)
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and then his Will to be Principium imperans, the first Commander, This shall be done; and then his Power to be Principium exequens, the first Performer, This is done:
and then his Will to be Principium imperans, the First Commander, This shall be done; and then his Power to be Principium exequens, the First Performer, This is done:
cc av po31 n1 pc-acp vbi fw-la fw-la, dt ord n1, d vmb vbi vdn; cc cs po31 n1 pc-acp vbi fw-la fw-la, dt ord n1, d vbz vdn:
(30) sermon (DIV1)
472
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This should be done, this shall be done, this is done, expresses to us, the Knowledge, the Will, and the Power of God.
This should be done, this shall be done, this is done, Expresses to us, the Knowledge, the Will, and the Power of God.
d vmd vbi vdn, d vmb vbi vdn, d vbz vdn, vvz p-acp pno12, dt n1, dt n1, cc dt n1 pp-f np1.
(30) sermon (DIV1)
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Now we shall be made partakers of the Divine Nature, and the Knowledge, and the Will,
Now we shall be made partakers of the Divine Nature, and the Knowledge, and the Will,
av pns12 vmb vbi vvn n2 pp-f dt j-jn n1, cc dt n1, cc dt n1,
(30) sermon (DIV1)
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9642
and the Power of God, shall be so far communicated to us there, as that we shall know all that belongs to our happiness,
and the Power of God, shall be so Far communicated to us there, as that we shall know all that belongs to our happiness,
cc dt n1 pp-f np1, vmb vbi av av-j vvn p-acp pno12 a-acp, c-acp cst pns12 vmb vvi d cst vvz p-acp po12 n1,
(30) sermon (DIV1)
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9643
and we shall have a will to doe, and a power to execute, whatsoever conduces to that.
and we shall have a will to do, and a power to execute, whatsoever conduces to that.
cc pns12 vmb vhi dt n1 pc-acp vdi, cc dt n1 pc-acp vvi, r-crq vvz p-acp d.
(30) sermon (DIV1)
472
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9644
And for the knowledge of Angels, that is not in them per essentiam, for whosoever knows so,
And for the knowledge of Angels, that is not in them per essentiam, for whosoever knows so,
cc p-acp dt n1 pp-f n2, cst vbz xx p-acp pno32 fw-la fw-la, p-acp r-crq vvz av,
(30) sermon (DIV1)
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9645
as the Essence of the thing flows from him, knows all things, and that's a knowledge proper to God only:
as the Essence of the thing flows from him, knows all things, and that's a knowledge proper to God only:
c-acp dt n1 pp-f dt n1 vvz p-acp pno31, vvz d n2, cc d|vbz dt n1 j p-acp np1 av-j:
(30) sermon (DIV1)
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9646
Neither doe the Angels know per species, by those resultances and species, which rise from the Object,
Neither do the Angels know per species, by those resultances and species, which rise from the Object,
av-dx vdb dt n2 vvb fw-la n1, p-acp d n2 cc n2, r-crq vvb p-acp dt n1,
(30) sermon (DIV1)
472
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9647
and pass through the Sense to the Understanding, for that's a deceiveable way, both by the indisposition of the Organ, sometimes,
and pass through the Sense to the Understanding, for that's a deceivable Way, both by the indisposition of the Organ, sometime,
cc vvi p-acp dt n1 p-acp dt n1, c-acp d|vbz dt j n1, av-d p-acp dt n1 pp-f dt n1, av,
(30) sermon (DIV1)
472
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9648
and sometimes by the depravation of the Judgment;
and sometime by the depravation of the Judgement;
cc av p-acp dt n1 pp-f dt n1;
(30) sermon (DIV1)
472
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9649
and therefore, as the first is too high, this is too low a way for the Angels.
and Therefore, as the First is too high, this is too low a Way for the Angels.
cc av, c-acp dt ord vbz av j, d vbz av j dt n1 p-acp dt n2.
(30) sermon (DIV1)
472
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9650
Some things the Angels do know by the dignity of their Nature, by their Creation, which we know not;
some things the Angels do know by the dignity of their Nature, by their Creation, which we know not;
d n2 dt n2 vdb vvi p-acp dt n1 pp-f po32 n1, p-acp po32 n1, r-crq pns12 vvb xx;
(30) sermon (DIV1)
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9651
as we know many things which inserior Creatures do not; and such things all the Angels, good and bad know.
as we know many things which inserior Creatures do not; and such things all the Angels, good and bad know.
c-acp pns12 vvb d n2 r-crq j-jn n2 vdb xx; cc d n2 d dt n2, j cc j vvb.
(30) sermon (DIV1)
472
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9652
Some things they know by the Grace of their confirmation, by which they have more given them,
some things they know by the Grace of their confirmation, by which they have more given them,
d n2 pns32 vvb p-acp dt n1 pp-f po32 n1, p-acp r-crq pns32 vhb dc vvn pno32,
(30) sermon (DIV1)
472
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9653
then they had by Nature in their Creation; and those things only the Angels that stood, but all they, do know.
then they had by Nature in their Creation; and those things only the Angels that stood, but all they, do know.
cs pns32 vhd p-acp n1 p-acp po32 n1; cc d n2 av-j dt n2 cst vvd, cc-acp d pns32, vdb vvi.
(30) sermon (DIV1)
472
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9654
Some things they know by Revelation, when God is pleased to manifest them unto them;
some things they know by Revelation, when God is pleased to manifest them unto them;
d n2 pns32 vvb p-acp n1, c-crq np1 vbz vvn pc-acp vvi pno32 p-acp pno32;
(30) sermon (DIV1)
472
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9655
and so some of the Angels know that, which the rest, though confirm'd, doe not know.
and so Some of the Angels know that, which the rest, though confirmed, do not know.
cc av d pp-f dt n2 vvb cst, r-crq dt n1, cs vvn, vdb xx vvi.
(30) sermon (DIV1)
472
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9656
By Creation, they know as his Subjects; by Confirmation, they know as his servants; by Revelation, they know as his Councel.
By Creation, they know as his Subject's; by Confirmation, they know as his Servants; by Revelation, they know as his Council.
p-acp n1, pns32 vvb p-acp po31 n2-jn; p-acp n1, pns32 vvb p-acp po31 n2; p-acp n1, pns32 vvb p-acp po31 n1.
(30) sermon (DIV1)
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9657
Now, Erimus sicut Angeli, says Christ, There we shall be as the Angels: The knowledge which I have by Nature, shall have no Clouds; here it hath:
Now, Erimus sicut Angeli, Says christ, There we shall be as the Angels: The knowledge which I have by Nature, shall have no Clouds; Here it hath:
av, fw-la fw-la fw-la, vvz np1, a-acp pns12 vmb vbi p-acp dt n2: dt n1 r-crq pns11 vhb p-acp n1, vmb vhi dx n2; av pn31 vhz:
(30) sermon (DIV1)
472
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9658
that which I have by Grace, shall have no reluctation, no resistance; here it hath: That which I have by Revelation, shall have no suspition, no jealousie; here it hath:
that which I have by Grace, shall have no reluctation, no resistance; Here it hath: That which I have by Revelation, shall have no suspicion, no jealousy; Here it hath:
d r-crq pns11 vhb p-acp n1, vmb vhi dx n1, dx n1; av pn31 vhz: d r-crq pns11 vhb p-acp n1, vmb vhi dx n1, dx n1; av pn31 vhz:
(30) sermon (DIV1)
472
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9659
sometimes it is hard to distinguish between a respiration from God, and a suggestion from the Devil.
sometime it is hard to distinguish between a respiration from God, and a suggestion from the devil.
av pn31 vbz j pc-acp vvi p-acp dt n1 p-acp np1, cc dt n1 p-acp dt n1.
(30) sermon (DIV1)
472
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9660
There our curiosity shall have this noble satisfaction, we shall know how the Angels know, by knowing as they know.
There our curiosity shall have this noble satisfaction, we shall know how the Angels know, by knowing as they know.
a-acp po12 n1 vmb vhi d j n1, pns12 vmb vvi c-crq dt n2 vvb, p-acp vvg c-acp pns32 vvb.
(30) sermon (DIV1)
472
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9661
We shall not pass from Author, to Author, as in a Grammar School, nor from Art to Art, as in an University;
We shall not pass from Author, to Author, as in a Grammar School, nor from Art to Art, as in an university;
pns12 vmb xx vvi p-acp n1, p-acp n1, c-acp p-acp dt n1 n1, ccx p-acp n1 p-acp n1, c-acp p-acp dt n1;
(30) sermon (DIV1)
472
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9662
but, as that General which Knighted his whole Army, God shall Create us all Doctors in a minute.
but, as that General which Knighted his Whole Army, God shall Create us all Doctors in a minute.
cc-acp, c-acp cst n1 r-crq vvn po31 j-jn n1, np1 vmb vvi pno12 d n2 p-acp dt n1.
(30) sermon (DIV1)
472
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9663
That great Library, those infinite Volumes of the Books of Creatures, shall be taken away, quite away, no more Nature;
That great Library, those infinite Volumes of the Books of Creatures, shall be taken away, quite away, no more Nature;
cst j n1, d j n2 pp-f dt n2 pp-f n2, vmb vbi vvn av, av av, av-dx dc n1;
(30) sermon (DIV1)
472
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9664
those reverend Manuscripts, written with Gods own hand, the Scriptures themselves, shall be taken away, quite away;
those reverend Manuscripts, written with God's own hand, the Scriptures themselves, shall be taken away, quite away;
d j-jn n2, vvn p-acp n2 d n1, dt n2 px32, vmb vbi vvn av, av av;
(30) sermon (DIV1)
472
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9665
no more preaching, no more reading of Scriptures, and that great School-Mistress, Experience, and Observation shall be remov'd, no new thing to be done,
no more preaching, no more reading of Scriptures, and that great School-Mistress, Experience, and Observation shall be removed, no new thing to be done,
av-dx av-dc vvg, av-dx av-dc n-vvg pp-f n2, cc cst j n1, n1, cc n1 vmb vbi vvn, dx j n1 pc-acp vbi vdn,
(30) sermon (DIV1)
472
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9666
and in an instant, I shall know more, then they all could reveal unto me.
and in an instant, I shall know more, then they all could reveal unto me.
cc p-acp dt n-jn, pns11 vmb vvi av-dc, cs pns32 d vmd vvi p-acp pno11.
(30) sermon (DIV1)
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9667
I shall know, not only as I know already, that a Bee-hive, that an Ant-hill is the same Book in Decimo sexto, as a Kingdom is in Folio, That a Flower that lives but a day, is an abridgment of that King, that lives out his threescore and ten yeers;
I shall know, not only as I know already, that a Beehive, that an Anthill is the same Book in Decimo sexto, as a Kingdom is in Folio, That a Flower that lives but a day, is an abridgment of that King, that lives out his threescore and ten Years;
pns11 vmb vvi, xx av-j c-acp pns11 vvb av, cst dt n1, cst dt n1 vbz dt d n1 p-acp fw-la fw-la, p-acp dt n1 vbz p-acp n1, cst dt n1 cst vvz p-acp dt n1, vbz dt n1 pp-f d n1, cst vvz av po31 crd cc crd n2;
(30) sermon (DIV1)
472
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9668
but I shall know too, that all these Ants, and Bees, and Flowers, and Kings,
but I shall know too, that all these Aunts, and Bees, and Flowers, and Kings,
cc-acp pns11 vmb vvi av, cst d d n2, cc n2, cc n2, cc n2,
(30) sermon (DIV1)
472
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9669
and Kingdoms, howsoever they may be Examples, and Comparisons to one another, yet they are all as nothing, altogether nothing, less then nothing, infinitely less then nothing, to that which shall then be the subject of my knowledge,
and Kingdoms, howsoever they may be Examples, and Comparisons to one Another, yet they Are all as nothing, altogether nothing, less then nothing, infinitely less then nothing, to that which shall then be the Subject of my knowledge,
cc n2, c-acp pns32 vmb vbi n2, cc n2 p-acp crd j-jn, av pns32 vbr d p-acp pix, av pix, av-dc cs pix, av-j av-dc cs pix, p-acp cst r-crq vmb av vbi dt n-jn pp-f po11 n1,
(30) sermon (DIV1)
472
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9670
for, it is the knowledge of the glory of God. Before, in the former acceptation, the glory of God, was our glorifying of God;
for, it is the knowledge of the glory of God. Before, in the former acceptation, the glory of God, was our glorifying of God;
c-acp, pn31 vbz dt n1 pp-f dt n1 pp-f np1. a-acp, p-acp dt j n1, dt n1 pp-f np1, vbds po12 vvg pp-f np1;
(30) sermon (DIV1)
472
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9671
here, the glory of God, is his glorifying of us: there it was his receiving, here it is his giving of glory.
Here, the glory of God, is his glorifying of us: there it was his receiving, Here it is his giving of glory.
av, dt n1 pp-f np1, vbz png31 vvg pp-f pno12: a-acp pn31 vbds po31 n-vvg, av pn31 vbz png31 vvg pp-f n1.
(30) sermon (DIV1)
473
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9672
That prayer which our Saviour Christ makes, Glorifie me, O Father, with thine own self, with the Glory which I had,
That prayer which our Saviour christ makes, glorify me, Oh Father, with thine own self, with the Glory which I had,
cst n1 r-crq po12 n1 np1 vvz, vvb pno11, uh n1, p-acp po21 d n1, p-acp dt n1 r-crq pns11 vhd,
(30) sermon (DIV1)
473
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9673
before the world was, is not a prayer for the Essential Glory of God; for, Christ in his Divine Nature was never devested, never unaccompanied of that glory;before the world was, is not a prayer for the Essential Glory of God; for, christ in his Divine Nature was never devested, never unaccompanied of that glory;
p-acp dt n1 vbds, vbz xx dt n1 p-acp dt j n1 pp-f np1; p-acp, np1 p-acp po31 j-jn n1 vbds av-x vvn, av-x j pp-f d n1;
(30) sermon (DIV1)
473
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9674
and for his humane Nature, that was never capable of it:
and for his humane Nature, that was never capable of it:
cc p-acp po31 j n1, cst vbds av-x j pp-f pn31:
(30) sermon (DIV1)
473
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9675
the attributes, and so the Essence of the Glory, of the Divinity, are not communicable to his Humane Nature,
the attributes, and so the Essence of the Glory, of the Divinity, Are not communicable to his Humane Nature,
dt n2, cc av dt n1 pp-f dt n1, pp-f dt n1, vbr xx j p-acp po31 j n1,
(30) sermon (DIV1)
473
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9676
neither perpetually, as the Ubiquitaries say, nor temporarily in the Sacrament, as the Papists imply.
neither perpetually, as the Ubiquitaries say, nor temporarily in the Sacrament, as the Papists imply.
av-dx av-j, c-acp dt n2 vvb, ccx av-jn p-acp dt n1, c-acp dt njp2 vvb.
(30) sermon (DIV1)
473
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9677
But the glory which Christ asks there, is, the glory of sitting down at the right hand of his Father in our flesh, in his humane Nature, which glory he had before the world, for he had it in his predestination, in the Eternal Decree.
But the glory which christ asks there, is, the glory of sitting down At the right hand of his Father in our Flesh, in his humane Nature, which glory he had before the world, for he had it in his predestination, in the Eternal decree.
p-acp dt n1 r-crq np1 vvz a-acp, vbz, dt n1 pp-f vvg a-acp p-acp dt j-jn n1 pp-f po31 n1 p-acp po12 n1, p-acp po31 j n1, r-crq n1 pns31 vhd p-acp dt n1, c-acp pns31 vhd pn31 p-acp po31 n1, p-acp dt j n1.
(30) sermon (DIV1)
473
Page 391
9678
And that's the glory of God, which we shall know; know, by having it.
And that's the glory of God, which we shall know; know, by having it.
cc d|vbz dt n1 pp-f np1, r-crq pns12 vmb vvi; vvb, p-acp vhg pn31.
(30) sermon (DIV1)
473
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9679
We shall have a knowledge of the very glory, the Essential glory of God, because we shall see Sicuti est, as God is, in himself;
We shall have a knowledge of the very glory, the Essential glory of God, Because we shall see As est, as God is, in himself;
pns12 vmb vhi dt n1 pp-f dt j n1, dt j n1 pp-f np1, c-acp pns12 vmb vvi fw-la fw-la, p-acp np1 vbz, p-acp px31;
(30) sermon (DIV1)
473
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9680
and Cognoscam at cognitus; I shall know, as I am known:
and Cognoscam At cognitus; I shall know, as I am known:
cc vvd p-acp fw-la; pns11 vmb vvi, c-acp pns11 vbm vvn:
(30) sermon (DIV1)
473
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9681
that glory shall dilate us, enlarge us, give us an inexpressible capacity, and then fill it; that glory shall dilate us, enlarge us, give us an inexpressible capacity, and then fill it;
cst n1 vmb vvi pno12, vvb pno12, vvb pno12 dt j n1, cc av vvb pn31;
(30) sermon (DIV1)
473
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9682
but we shall never comprehend that glory, the Essential glory;
but we shall never comprehend that glory, the Essential glory;
cc-acp pns12 vmb av-x vvi d n1, dt j n1;
(30) sermon (DIV1)
473
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9683
but that glory which Christ hath received in his humane Natute, (in all other degrees, excepting those which flow from his hypostatical union) we shall comprehend, we shall know, by having:
but that glory which christ hath received in his humane Nature, (in all other Degrees, excepting those which flow from his hypostatical Union) we shall comprehend, we shall know, by having:
cc-acp cst n1 r-crq np1 vhz vvn p-acp po31 j n1, (p-acp d j-jn n2, vvg d r-crq vvb p-acp po31 j n1) pns12 vmb vvi, pns12 vmb vvi, p-acp vhg:
(30) sermon (DIV1)
473
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9684
we shall receive a Crown of glory, that sadeth not: It is a Crown that compasses round, no enterance of danger any way;
we shall receive a Crown of glory, that sadeth not: It is a Crown that compasses round, no Entrance of danger any Way;
pns12 vmb vvi dt n1 pp-f n1, cst vvz xx: pn31 vbz dt n1 cst vvz av-j, dx n1 pp-f n1 d n1;
(30) sermon (DIV1)
473
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9685
and a crown that fadeth not, fears no winter:
and a crown that fades not, fears no winter:
cc dt n1 cst vvz xx, vvz dx n1:
(30) sermon (DIV1)
473
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9686
we shall have interest in all we see, and we shall see the treasure of all knowledge, the face of Christ Jesus.
we shall have Interest in all we see, and we shall see the treasure of all knowledge, the face of christ jesus.
pns12 vmb vhi n1 p-acp d pns12 vvb, cc pns12 vmb vvi dt n1 pp-f d n1, dt n1 pp-f np1 np1.
(30) sermon (DIV1)
473
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9687
Then and there, we shall have an abundant satisfaction and accomplishment, of all St. Augustines three Wishes:
Then and there, we shall have an abundant satisfaction and accomplishment, of all Saint Augustine's three Wishes:
av cc a-acp, pns12 vmb vhi dt j n1 cc n1, pp-f d n1 njp2 crd n2:
(30) sermon (DIV1)
473
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9688
He wish'd to have seen Rome in her glory, to have heard St. Paul preach, and to have seen Christ in the flesh. We shall have all;
He wished to have seen Room in her glory, to have herd Saint Paul preach, and to have seen christ in the Flesh. We shall have all;
pns31 vvd pc-acp vhi vvn vvi p-acp po31 n1, pc-acp vhi vvn n1 np1 vvb, cc pc-acp vhi vvn np1 p-acp dt n1. pns12 vmb vhi d;
(30) sermon (DIV1)
473
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9689
we shall see such a Jerusalem, as that Rome, if that were literally true, which is hyperbolically said of Rome, In Urbe, in Orbe, that City is the whole world,
we shall see such a Jerusalem, as that Room, if that were literally true, which is hyperbolically said of Room, In City, in Orb, that city is the Whole world,
pns12 vmb vvi d dt np1, p-acp d vvi, cs d vbdr av-j j, r-crq vbz av-j vvn pp-f vvi, p-acp n1, p-acp n1, cst n1 vbz dt j-jn n1,
(30) sermon (DIV1)
473
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9690
yet Rome, that Rome, were but a Village to this Jerusalem. We shall hear St. Paul, with the whole quire of Heaven, pour our himself in that acclamation, Saluation to our God, that sitteth upon the Throne, and to the Lamb: and we shall see,
yet Rome, that Room, were but a Village to this Jerusalem. We shall hear Saint Paul, with the Whole choir of Heaven, pour our himself in that acclamation, Salvation to our God, that Sitteth upon the Throne, and to the Lamb: and we shall see,
av np1, cst n1, vbdr p-acp dt n1 p-acp d np1. pns12 vmb vvi n1 np1, p-acp dt j-jn n1 pp-f n1, vvb po12 n1 p-acp d n1, n1 p-acp po12 n1, cst vvz p-acp dt n1, cc p-acp dt n1: cc pns12 vmb vvi,
(30) sermon (DIV1)
473
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9691
and see for ever, Christ in that flesh, which hath done enough for his Friends, and is safe enough from his Enemies.
and see for ever, christ in that Flesh, which hath done enough for his Friends, and is safe enough from his Enemies.
cc vvi p-acp av, np1 p-acp d n1, r-crq vhz vdn av-d p-acp po31 n2, cc vbz j av-d p-acp po31 n2.
(30) sermon (DIV1)
473
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9692
We shall see him in a transfiguration, all clouds of sadness remov'd;
We shall see him in a transfiguration, all Clouds of sadness removed;
pns12 vmb vvi pno31 p-acp dt n1, d n2 pp-f n1 vvn;
(30) sermon (DIV1)
473
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9693
and a transubstantiation, all his tears changed to Pearls, all his Blood-drops into Rubies, all the Thorns of his Crown into Diamonds:
and a transubstantiation, all his tears changed to Pearls, all his Blood-drops into Rubies, all the Thorns of his Crown into Diamonds:
cc dt n1, d po31 n2 vvn p-acp n2, d po31 n2 p-acp n2, d dt n2 pp-f po31 n1 p-acp n2:
(30) sermon (DIV1)
473
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9694
for, where we shall see the Walls of his Palace to be Saphyr, and Emerald,
for, where we shall see the Walls of his Palace to be Sapphire, and Emerald,
c-acp, c-crq pns12 vmb vvi dt n2 pp-f po31 n1 pc-acp vbi n1, cc n1,
(30) sermon (DIV1)
473
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9695
and Amethist, and all Stones that are precious, what shall we not see in the face of Christ Jesus? and whatsoever we do see, by that very sight becomes our.
and Amethyst, and all Stones that Are precious, what shall we not see in the face of christ jesus? and whatsoever we do see, by that very sighed becomes our.
cc n1, cc d n2 cst vbr j, q-crq vmb pns12 xx vvi p-acp dt n1 pp-f np1 np1? cc r-crq pns12 vdb vvi, p-acp cst j n1 vvz po12.
(30) sermon (DIV1)
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Be therefore no strangers to this face: see him here, that you may know him, and he you, there:
Be Therefore no Strangers to this face: see him Here, that you may know him, and he you, there:
vbb av dx n2 p-acp d n1: vvb pno31 av, cst pn22 vmb vvi pno31, cc pns31 pn22, a-acp:
(30) sermon (DIV1)
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9697
see him, as St. John did, who turned to see a voice: see him in the preaching of his Word;
see him, as Saint John did, who turned to see a voice: see him in the preaching of his Word;
vvb pno31, c-acp n1 np1 vdd, r-crq vvd pc-acp vvi dt n1: vvb pno31 p-acp dt vvg pp-f po31 n1;
(30) sermon (DIV1)
473
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9698
see him in that seal, which is a Copy of him, as he is of his Father; see him in the Sacrament.
see him in that seal, which is a Copy of him, as he is of his Father; see him in the Sacrament.
vvb pno31 p-acp d n1, r-crq vbz dt n1 pp-f pno31, c-acp pns31 vbz pp-f po31 n1; vvb pno31 p-acp dt n1.
(30) sermon (DIV1)
473
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9699
Look him in the face as he lay in the Manger, poor, and then murmur not at temporal wants;
Look him in the face as he lay in the Manger, poor, and then murmur not At temporal Wants;
n1 pno31 p-acp dt n1 c-acp pns31 vvd p-acp dt n1, j, cc av vvb xx p-acp j n2;
(30) sermon (DIV1)
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9700
suddainly enrich'd by the Tributes of Kings, and doubt not but that God hath large and strange ways to supply thee.
suddenly enriched by the Tributes of Kings, and doubt not but that God hath large and strange ways to supply thee.
av-j vvn p-acp dt n2 pp-f n2, cc vvb xx cc-acp cst np1 vhz j cc j n2 pc-acp vvi pno21.
(30) sermon (DIV1)
473
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9701
Look him in the face, in the Temple, disputing there at twelve years;
Look him in the face, in the Temple, disputing there At twelve Years;
n1 pno31 p-acp dt n1, p-acp dt n1, vvg a-acp p-acp crd n2;
(30) sermon (DIV1)
473
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9702
and then apply thy self to God, to the contemplation of him, to the meditation upon him, to a conversation with him betimes.
and then apply thy self to God, to the contemplation of him, to the meditation upon him, to a Conversation with him betimes.
cc av vvb po21 n1 p-acp np1, p-acp dt n1 pp-f pno31, p-acp dt n1 p-acp pno31, p-acp dt n1 p-acp pno31 av.
(30) sermon (DIV1)
473
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9703
Look him in the face in his Fathers house; a Carpenter, and but a Carpenter. Take a Calling, and contain thy self in that Calling.
Look him in the face in his Father's house; a Carpenter, and but a Carpenter. Take a Calling, and contain thy self in that Calling.
n1 pno31 p-acp dt n1 p-acp po31 ng1 n1; dt n1, cc p-acp dt n1. vvb dt vvg, cc vvb po21 n1 p-acp d vvg.
(30) sermon (DIV1)
473
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9704
But bring him nearer, and look him in the face, as he look'd upon Friday last;
But bring him nearer, and look him in the face, as he looked upon Friday last;
p-acp vvb pno31 av-jc, cc vvb pno31 p-acp dt n1, c-acp pns31 vvd p-acp np1 ord;
(30) sermon (DIV1)
473
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9705
when he whose face the Angels desire to look on, he who was fairer then the children of men, as the Prophet speaks, was so marr'd more then any man,
when he whose face the Angels desire to look on, he who was Fairer then the children of men, as the Prophet speaks, was so marred more then any man,
c-crq pns31 rg-crq n1 dt n2 vvb pc-acp vvi a-acp, pns31 r-crq vbds jc cs dt n2 pp-f n2, c-acp dt n1 vvz, vbds av vvn av-dc cs d n1,
(30) sermon (DIV1)
473
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9706
as another Prophet says, That they hid their faces from him, & despised him;
as Another Prophet Says, That they hid their faces from him, & despised him;
c-acp j-jn n1 vvz, cst pns32 vvd po32 n2 p-acp pno31, cc vvd pno31;
(30) sermon (DIV1)
473
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9707
when he who bore up the heavens bowed down his head, & he who gives breath to all, gave up the ghost: when he who boar up the heavens bowed down his head, & he who gives breath to all, gave up the ghost:
c-crq pns31 r-crq vvd a-acp dt n2 vvd a-acp po31 n1, cc pns31 r-crq vvz n1 p-acp d, vvd a-acp dt n1:
(30) sermon (DIV1)
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9708
and then look him in the face again, as he look'd yesterday, not lam'd upon the Cross, not putrifi'd in the Grave, not singed in Hell, rais'd,
and then look him in the face again, as he looked yesterday, not lamed upon the Cross, not Putrified in the Grave, not singed in Hell, raised,
cc av vvb pno31 p-acp dt n1 av, c-acp pns31 vvd av-an, xx vvn p-acp dt n1, xx vvn p-acp dt j, xx vvn p-acp n1, vvn,
(30) sermon (DIV1)
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9709
and raised by his own power, Victoriously, triumphantly, to the destruction of the last Enemy, death;
and raised by his own power, Victoriously, triumphantly, to the destruction of the last Enemy, death;
cc vvd p-acp po31 d n1, av-j, av-j, p-acp dt n1 pp-f dt ord n1, n1;
(30) sermon (DIV1)
473
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9710
look him in the face in all these respects, of Humiliation, and of Exaltation too;
look him in the face in all these respects, of Humiliation, and of Exaltation too;
vvb pno31 p-acp dt n1 p-acp d d n2, pp-f n1, cc pp-f n1 av;
(30) sermon (DIV1)
473
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9711
and then, as a Picture look upon him, that look upon it, God upon whom thou keepest thine Eye, will keep his Eye upon thee,
and then, as a Picture look upon him, that look upon it, God upon whom thou Keepest thine Eye, will keep his Eye upon thee,
cc av, c-acp dt n1 vvb p-acp pno31, cst vvb p-acp pn31, np1 p-acp ro-crq pns21 vv2 po21 n1, vmb vvi po31 n1 p-acp pno21,
(30) sermon (DIV1)
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9712
and, as in the Creation, when he commanded light out of darkness, he gave thee a capacity of this light;
and, as in the Creation, when he commanded Light out of darkness, he gave thee a capacity of this Light;
cc, c-acp p-acp dt n1, c-crq pns31 vvd n1 av pp-f n1, pns31 vvd pno21 dt n1 pp-f d n1;
(30) sermon (DIV1)
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9713
and as in thy Vocation, when he shin'd in thy heart, he gave thee an inchoation of this light,
and as in thy Vocation, when he shined in thy heart, he gave thee an inchoation of this Light,
cc c-acp p-acp po21 n1, c-crq pns31 vvd p-acp po21 n1, pns31 vvd pno21 dt n1 pp-f d n1,
(30) sermon (DIV1)
473
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9714
so in associating thee to himself at the last day, he will perfect, consummate, accomplish all,
so in associating thee to himself At the last day, he will perfect, consummate, accomplish all,
av p-acp j-vvg pno21 p-acp px31 p-acp dt ord n1, pns31 vmb vvi, j, vvi d,
(30) sermon (DIV1)
473
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9715
and give thee the light of the glory of God, in the face of Christ Jesus there.
and give thee the Light of the glory of God, in the face of christ jesus there.
cc vvb pno21 dt n1 pp-f dt n1 pp-f np1, p-acp dt n1 pp-f np1 np1 a-acp.
(30) sermon (DIV1)
473
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9716
This is the last word of our Text: but we make up our Circle by returning to the first word;
This is the last word of our Text: but we make up our Circle by returning to the First word;
d vbz dt ord n1 pp-f po12 n1: cc-acp pns12 vvb a-acp po12 n1 p-acp vvg p-acp dt ord n1;
(30) sermon (DIV1)
474
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9717
the first word is, For; for the Text is reason of that which is in the Verse immediately before the Text;
the First word is, For; for the Text is reason of that which is in the Verse immediately before the Text;
dt ord n1 vbz, p-acp; p-acp dt n1 vbz n1 pp-f d r-crq vbz p-acp dt n1 av-j p-acp dt n1;
(30) sermon (DIV1)
474
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9718
that is, We preach not our selves, but Christ Jesus the Lord, and our selves your servants, for Jesus sake.
that is, We preach not our selves, but christ jesus the Lord, and our selves your Servants, for jesus sake.
d vbz, pns12 vvb xx po12 n2, p-acp np1 np1 dt n1, cc po12 n2 po22 n2, c-acp np1 n1.
(30) sermon (DIV1)
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9719
We stop not on this side Christ Jesus; we dare not say, that any man is sav'd without Christ;
We stop not on this side christ jesus; we Dare not say, that any man is saved without christ;
pns12 vvb xx p-acp d n1 np1 np1; pns12 vvb xx vvi, cst d n1 vbz vvn p-acp np1;
(30) sermon (DIV1)
474
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9720
we dare say, that none can be saved, that hath received that light, and hath not beleev'd in him.
we Dare say, that none can be saved, that hath received that Light, and hath not believed in him.
pns12 vvb vvi, cst pix vmb vbi vvn, cst vhz vvn d n1, cc vhz xx vvn p-acp pno31.
(30) sermon (DIV1)
474
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9721
We carry you not beyond Christ neither, not beyond that face of his, in which he is manifested, the Scriptures.
We carry you not beyond christ neither, not beyond that face of his, in which he is manifested, the Scriptures.
pns12 vvb pn22 xx p-acp np1 av-dx, xx p-acp d n1 pp-f png31, p-acp r-crq pns31 vbz vvn, dt n2.
(30) sermon (DIV1)
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9722
Till you come to Christ you are without God, as the Apostle says to the Ephesians: and when you goe beyond Christ, to Traditions of men, you are without God too.
Till you come to christ you Are without God, as the Apostle Says to the Ephesians: and when you go beyond christ, to Traditions of men, you Are without God too.
p-acp pn22 vvb p-acp np1 pn22 vbr p-acp np1, p-acp dt n1 vvz p-acp dt np1: cc c-crq pn22 vvb p-acp np1, p-acp n2 pp-f n2, pn22 vbr p-acp np1 av.
(30) sermon (DIV1)
474
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9723
There is a fine Deo, a left handed Atheism, in the meer natural man, that will not know Christ;
There is a fine God, a left handed Atheism, in the mere natural man, that will not know christ;
pc-acp vbz dt j fw-la, dt j j-vvn n1, p-acp dt j j n1, cst vmb xx vvi np1;
(30) sermon (DIV1)
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9724
and there is a sine Deo, a right handed Atheism in the stubborn Papist, who is not content with Christ.
and there is a sine God, a right handed Atheism in the stubborn Papist, who is not content with christ.
cc pc-acp vbz dt fw-la fw-la, dt j-jn j-vvn n1 p-acp dt j njp, r-crq vbz xx j p-acp np1.
(30) sermon (DIV1)
474
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9725
They preach Christ Jesus and themselves, and make themselves Lords over you in Jesus, place, and farther then ever he went.
They preach christ jesus and themselves, and make themselves lords over you in jesus, place, and farther then ever he went.
pns32 vvb np1 np1 cc px32, cc vvi px32 n2 p-acp pn22 p-acp np1, n1, cc av-jc cs av pns31 vvd.
(30) sermon (DIV1)
474
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9726
We preach not our selves, but him, and our selves your servants for his sake; and this is our service, to tell you the whole compass, the beginning, the way,We preach not our selves, but him, and our selves your Servants for his sake; and this is our service, to tell you the Whole compass, the beginning, the Way,
pns12 vvb xx po12 n2, cc-acp pno31, cc po12 n2 po22 n2 p-acp po31 n1; cc d vbz po12 n1, pc-acp vvi pn22 dt j-jn n1, dt n1, dt n1,
(30) sermon (DIV1)
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9727
and the end of all, that all is done in, and by, and for Christ Jesus, that from thence flow,
and the end of all, that all is done in, and by, and for christ jesus, that from thence flow,
cc dt n1 pp-f d, cst d vbz vdn p-acp, cc p-acp, cc p-acp np1 np1, cst p-acp av vvi,
(30) sermon (DIV1)
474
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9728
and thither lead, and there determine all, to bring you, from the memory of your Creation, by the sense of your Vocation, to the assurance of your glorification, by the manifestation of God in Christ,
and thither led, and there determine all, to bring you, from the memory of your Creation, by the sense of your Vocation, to the assurance of your glorification, by the manifestation of God in christ,
cc av vvb, cc pc-acp vvi d, pc-acp vvi pn22, p-acp dt n1 pp-f po22 n1, p-acp dt n1 pp-f po22 n1, p-acp dt n1 pp-f po22 n1, p-acp dt n1 pp-f np1 p-acp np1,
(30) sermon (DIV1)
474
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9729
and Christ in the Scriptures, For, God who commanded light out of darkness, hath shin'd, &c.
and christ in the Scriptures, For, God who commanded Light out of darkness, hath shined, etc.
cc np1 p-acp dt n2, p-acp, np1 r-crq vvd n1 av pp-f n1, vhz vvn, av
(30) sermon (DIV1)
474
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9730
The 26 Sermon. Psa. 68.20. And unto God, the Lord, belong the issues of Death. (from Death)
The 26 Sermon. Psa. 68.20. And unto God, the Lord, belong the issues of Death. (from Death)
dt crd n1. np1 crd. cc p-acp np1, dt n1, vvb dt n2 pp-f n1. (p-acp n1)
(31) sermon (DIV1)
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9731
BUildings stand by the benefit of their foundations that sustain them, support them; and of their buttresses that comprehend them, embrace them;
BUildings stand by the benefit of their foundations that sustain them, support them; and of their buttresses that comprehend them, embrace them;
n2 vvb p-acp dt n1 pp-f po32 n2 cst vvb pno32, vvb pno32; cc pp-f po32 n2 cst vvb pno32, vvb pno32;
(31) sermon (DIV1)
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9732
and of their contignations that knit and unite them. The foundation suffers them not to sink;
and of their contignations that knit and unite them. The Foundation suffers them not to sink;
cc pp-f po32 n2 cst vvb cc vvi pno32. dt n1 vvz pno32 xx pc-acp vvi;
(31) sermon (DIV1)
476
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9733
the buttresses suffer them not to swerve; the contignation and knitting, suffer them not to cleave.
the buttresses suffer them not to swerve; the contignation and knitting, suffer them not to cleave.
dt n2 vvb pno32 xx pc-acp vvi; dt n1 cc n-vvg, vvb pno32 xx pc-acp vvi.
(31) sermon (DIV1)
476
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9734
The body of our building is in the former part of this verse; it is this;
The body of our building is in the former part of this verse; it is this;
dt n1 pp-f po12 n1 vbz p-acp dt j n1 pp-f d n1; pn31 vbz d;
(31) sermon (DIV1)
476
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9735
He that is our God, is the God of salvation; ad salutes, of salvations in the plural, so it is in the original;He that is our God, is the God of salvation; and salutes, of salvations in the plural, so it is in the original;
pns31 cst vbz po12 n1, vbz dt n1 pp-f n1; cc vvz, pp-f n2 p-acp dt j, av pn31 vbz p-acp dt n-jn;
(31) sermon (DIV1)
476
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9736
the God that gives us spiritual and temporal salvation too.
the God that gives us spiritual and temporal salvation too.
dt n1 cst vvz pno12 j cc j n1 av.
(31) sermon (DIV1)
476
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9737
But of this building, the foundation, the buttresses, the contignation are in this part of the verse, which constitutes our text,
But of this building, the Foundation, the buttresses, the contignation Are in this part of the verse, which constitutes our text,
p-acp pp-f d n1, dt n1, dt n2, dt n1 vbr p-acp d n1 pp-f dt n1, r-crq n2 po12 n1,
(31) sermon (DIV1)
476
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9738
and in the three diverse acceptations of the words amongst our expositors, Unto God the Lord belong the issues of death.
and in the three diverse acceptations of the words among our expositors, Unto God the Lord belong the issues of death.
cc p-acp dt crd j n2 pp-f dt n2 p-acp po12 n2, p-acp np1 dt n1 vvb dt n2 pp-f n1.
(31) sermon (DIV1)
476
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9739
For, first the foundation of this building, (that our God is the God of all salvations) is laid in this, That unto this God the Lord belongs the issues of death;
For, First the Foundation of this building, (that our God is the God of all salvations) is laid in this, That unto this God the Lord belongs the issues of death;
p-acp, ord dt n1 pp-f d n1, (d po12 n1 vbz dt n1 pp-f d n2) vbz vvn p-acp d, cst p-acp d np1 dt n1 vvz dt n2 pp-f n1;
(31) sermon (DIV1)
476
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9740
that is, it is his power to give us an issue and deliverance, even then when we are brought to the jaws and teeth of death,
that is, it is his power to give us an issue and deliverance, even then when we Are brought to the Jaws and teeth of death,
cst vbz, pn31 vbz po31 n1 pc-acp vvi pno12 dt n1 cc n1, av av c-crq pns12 vbr vvn p-acp dt n2 cc n2 pp-f n1,
(31) sermon (DIV1)
476
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9741
and to the lips of that whirl-pool, the grave;
and to the lips of that whirlpool, the grave;
cc p-acp dt n2 pp-f d n1, dt n1;
(31) sermon (DIV1)
476
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9742
and so in this acceptation, this exitus mortis, this issue of death is liberatio a morie, a deliverance from death;
and so in this acceptation, this exitus mortis, this issue of death is liberatio a morie, a deliverance from death;
cc av p-acp d n1, d fw-la fw-la, d n1 pp-f n1 vbz fw-la dt j, dt n1 p-acp n1;
(31) sermon (DIV1)
476
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9743
& this is the most obvious, and most ordinary acceptation of these words, and that upon which, our translation laies hold, The issues from death. And then,
& this is the most obvious, and most ordinary acceptation of these words, and that upon which, our Translation lays hold, The issues from death. And then,
cc d vbz dt av-ds j, cc av-ds j n1 pp-f d n2, cc cst p-acp r-crq, po12 n1 vvz n1, dt n2 p-acp n1. cc av,
(31) sermon (DIV1)
476
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9744
Secondly, the buttresses, that comprehend and settle this building; that He that is our God is the God of salvation are thus raised;
Secondly, the buttresses, that comprehend and settle this building; that He that is our God is the God of salvation Are thus raised;
ord, dt n2, cst vvb cc vvi d n-vvg; d pns31 cst vbz po12 n1 vbz dt n1 pp-f n1 vbr av vvn;
(31) sermon (DIV1)
476
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9745
Unto God the Lord belong the issues of death, that is, the disposition and manner of our death, what kind of issue,Unto God the Lord belong the issues of death, that is, the disposition and manner of our death, what kind of issue,
p-acp np1 dt n1 vvb dt n2 pp-f n1, cst vbz, dt n1 cc n1 pp-f po12 n1, r-crq n1 pp-f n1,
(31) sermon (DIV1)
476
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9746
and transmigration we shall have out of this world, whether prepared or sodain, whether violent or natural,
and transmigration we shall have out of this world, whither prepared or sudden, whither violent or natural,
cc n1 pns12 vmb vhi av pp-f d n1, cs vvn cc j, cs j cc j,
(31) sermon (DIV1)
476
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9747
whether in our perfect senses, or shak'd and disordered by sickness;
whither in our perfect Senses, or shaked and disordered by sickness;
cs p-acp po12 j n2, cc vvd cc vvn p-acp n1;
(31) sermon (DIV1)
476
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9748
there is no condemnation to be argued out of that, no judgment to be made upon that, for howsoever they dye;
there is no condemnation to be argued out of that, no judgement to be made upon that, for howsoever they die;
pc-acp vbz dx n1 pc-acp vbi vvn av pp-f d, dx n1 pc-acp vbi vvn p-acp d, c-acp c-acp pns32 vvb;
(31) sermon (DIV1)
476
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9749
precious in his sight, is the death of his Saints, and with him are the issues of death, the way of our departing out of this life, are in his hands;precious in his sighed, is the death of his Saints, and with him Are the issues of death, the Way of our departing out of this life, Are in his hands;
j p-acp po31 n1, vbz dt n1 pp-f po31 n2, cc p-acp pno31 vbr dt n2 pp-f n1, dt n1 pp-f po12 vvg av pp-f d n1, vbr p-acp po31 n2;
(31) sermon (DIV1)
476
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9750
and so, in this sense of the words, this Exitus mortis, the issue of death, is liberatio in morte, a deliverance in death;
and so, in this sense of the words, this Exitus mortis, the issue of death, is liberatio in morte, a deliverance in death;
cc av, p-acp d n1 pp-f dt n2, d fw-la fw-la, dt n1 pp-f n1, vbz fw-la p-acp fw-la, dt n1 p-acp n1;
(31) sermon (DIV1)
476
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9751
not that God will deliver us from dying, but that he will have a care of us in the hour of death, of what kind soever our passage be;
not that God will deliver us from dying, but that he will have a care of us in the hour of death, of what kind soever our passage be;
xx cst np1 vmb vvi pno12 p-acp vvg, cc-acp cst pns31 vmb vhi dt n1 pp-f pno12 p-acp dt n1 pp-f n1, pp-f r-crq n1 av po12 n1 vbi;
(31) sermon (DIV1)
476
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9752
and this sense, and acceptation of the words, the natural frame & contexture doth well and pregnantly administer unto us.
and this sense, and acceptation of the words, the natural frame & contexture does well and pregnantly administer unto us.
cc d n1, cc n1 pp-f dt n2, dt j n1 cc n1 vdz av cc av-j vvi p-acp pno12.
(31) sermon (DIV1)
476
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9753
And then lastly, the contignation and knitting of this building, that he that is our God, is the God of all salvation, consists in this, Unto this God the Lord belong the issues of death, that is, that this God the Lord having united and knit both natures in one,
And then lastly, the contignation and knitting of this building, that he that is our God, is the God of all salvation, consists in this, Unto this God the Lord belong the issues of death, that is, that this God the Lord having united and knit both nature's in one,
cc av ord, dt n1 cc n-vvg pp-f d n1, cst pns31 cst vbz po12 n1, vbz dt n1 pp-f d n1, vvz p-acp d, p-acp d np1 dt n1 vvb dt n2 pp-f n1, cst vbz, cst d np1 dt n1 vhg vvn cc vvn d n2 p-acp crd,
(31) sermon (DIV1)
476
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9754
and being God, having also come into this world, in our flesh, he could have no other means to save us, he could have no other issue out of this world,
and being God, having also come into this world, in our Flesh, he could have no other means to save us, he could have no other issue out of this world,
cc vbg n1, vhg av vvn p-acp d n1, p-acp po12 n1, pns31 vmd vhi dx j-jn n2 pc-acp vvi pno12, pns31 vmd vhi dx j-jn n1 av pp-f d n1,
(31) sermon (DIV1)
476
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9755
nor return to his former glory, but by death.
nor return to his former glory, but by death.
ccx vvi p-acp po31 j n1, cc-acp p-acp n1.
(31) sermon (DIV1)
476
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9756
And so in this sense, this exitus mortis, the issue of death, is liberatio per mortem, a deliverance by death, by the death of this God our Lord, Christ Jesus;
And so in this sense, this exitus mortis, the issue of death, is liberatio per mortem, a deliverance by death, by the death of this God our Lord, christ jesus;
cc av p-acp d n1, d fw-la fw-la, dt n1 pp-f n1, vbz fw-la fw-la fw-la, dt n1 p-acp n1, p-acp dt n1 pp-f d np1 po12 n1, np1 np1;
(31) sermon (DIV1)
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and this is St. Augustines acceptation of the words, and those many and great persons, that have adhered to him.
and this is Saint Augustine's acceptation of the words, and those many and great Persons, that have adhered to him.
cc d vbz n1 njp2 n1 pp-f dt n2, cc d d cc j n2, cst vhb vvn p-acp pno31.
(31) sermon (DIV1)
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In all these three lines then, we shall look upon these words;
In all these three lines then, we shall look upon these words;
p-acp d d crd n2 av, pns12 vmb vvi p-acp d n2;
(31) sermon (DIV1)
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first, as the God of power, the Almighty Father, rescues his servants from the jaws of death;
First, as the God of power, the Almighty Father, rescues his Servants from the Jaws of death;
ord, c-acp dt n1 pp-f n1, dt j-jn n1, vvz po31 n2 p-acp dt n2 pp-f n1;
(31) sermon (DIV1)
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9760
and then, as the God of mercy, the glorious Son, rescued us, by taking upon himself the issue of death;
and then, as the God of mercy, the glorious Son, rescued us, by taking upon himself the issue of death;
cc av, c-acp dt n1 pp-f n1, dt j n1, vvd pno12, p-acp vvg p-acp px31 dt n1 pp-f n1;
(31) sermon (DIV1)
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9761
and then, (between these two,) as the God of comfort, the holy Ghost rescues us from all discomfort by his blessed impressions before hand, that what manner of death soever be ordained for us,
and then, (between these two,) as the God of Comfort, the holy Ghost rescues us from all discomfort by his blessed impressions before hand, that what manner of death soever be ordained for us,
cc av, (p-acp d crd,) c-acp dt n1 pp-f n1, dt j n1 vvz pno12 p-acp d n1 p-acp po31 j-vvn n2 p-acp n1, cst r-crq n1 pp-f n1 av vbi vvn p-acp pno12,
(31) sermon (DIV1)
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9762
yet this exitus mortis, shall be introitus in vitam, our issue in death, shall be an entrance into everlasting life.
yet this exitus mortis, shall be introitus in vitam, our issue in death, shall be an Entrance into everlasting life.
av d fw-la fw-la, vmb vbi fw-la p-acp fw-la, po12 n1 p-acp n1, vmb vbi dt n1 p-acp j n1.
(31) sermon (DIV1)
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9763
And these three considerations, our deliverance a morte, in morte, per mortem, from death, in death,
And these three considerations, our deliverance a morte, in morte, per mortem, from death, in death,
cc d crd n2, po12 n1 dt fw-la, fw-la fw-la, fw-la fw-la, p-acp n1, p-acp n1,
(31) sermon (DIV1)
476
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9764
and by death, will abundantly do all the offices of the foundation, of the buttresses, of the contignation of this our building, that He that is our God, is the God of all salvation, because Unto this God the Lord belong the issues of death.
and by death, will abundantly do all the Offices of the Foundation, of the buttresses, of the contignation of this our building, that He that is our God, is the God of all salvation, Because Unto this God the Lord belong the issues of death.
cc p-acp n1, vmb av-j vdi d dt n2 pp-f dt n1, pp-f dt n2, pp-f dt n1 pp-f d po12 n1, cst pns31 cst vbz po12 n1, vbz dt n1 pp-f d n1, c-acp p-acp d np1 dt n1 vvb dt n2 pp-f n1.
(31) sermon (DIV1)
476
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9765
First then, we consider this exitus mortis, to be liberatio a morte; that with God the Lord are the issues of death, & therefore in all our deaths, First then, we Consider this exitus mortis, to be liberatio a morte; that with God the Lord Are the issues of death, & Therefore in all our death's,
ord av, pns12 vvb d fw-la fw-la, pc-acp vbi fw-la dt fw-la; cst p-acp np1 dt n1 vbr dt n2 pp-f n1, cc av p-acp d po12 n2,
(31) sermon (DIV1)
477
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9766
and deadly calamities of this life, we may justly hope of a good issue from him;
and deadly calamities of this life, we may justly hope of a good issue from him;
cc j n2 pp-f d n1, pns12 vmb av-j vvi pp-f dt j n1 p-acp pno31;
(31) sermon (DIV1)
477
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9767
and all our periods and transitions in this life, are so many passages from death to death.
and all our periods and transitions in this life, Are so many passages from death to death.
cc d po12 n2 cc n2 p-acp d n1, vbr av d n2 p-acp n1 p-acp n1.
(31) sermon (DIV1)
477
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9768
Our very birth, and entrance into this life, is exitus a morte, an issue from death; Our very birth, and Entrance into this life, is exitus a morte, an issue from death;
po12 j n1, cc n1 p-acp d n1, vbz fw-la dt fw-la, dt n1 p-acp n1;
(31) sermon (DIV1)
477
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9769
for in our mothers womb, we are dead so, as that we do not know we live;
for in our mother's womb, we Are dead so, as that we do not know we live;
c-acp p-acp po12 ng1 n1, pns12 vbr j av, c-acp cst pns12 vdb xx vvi pns12 vvb;
(31) sermon (DIV1)
477
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9770
not so much as we do in our sleep;
not so much as we do in our sleep;
xx av av-d c-acp pns12 vdb p-acp po12 n1;
(31) sermon (DIV1)
477
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9771
neither is there any grave so close, or so putrid a prison, as the womb would be to us,
neither is there any grave so close, or so putrid a prison, as the womb would be to us,
av-dx vbz pc-acp d n1 av av-j, cc av j dt n1, c-acp dt n1 vmd vbi p-acp pno12,
(31) sermon (DIV1)
477
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9772
if we stai'd in it beyond our time, or died there, before our time. In the grave the worms do not kil us:
if we stayed in it beyond our time, or died there, before our time. In the grave the worms do not kill us:
cs pns12 vvd p-acp pn31 p-acp po12 n1, cc vvd a-acp, p-acp po12 n1. p-acp dt j dt n2 vdb xx vvi pno12:
(31) sermon (DIV1)
477
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9773
We breed and feed, and then kill those worms, which we our selves produc'd.
We breed and feed, and then kill those worms, which we our selves produced.
pns12 vvb cc vvi, cc av vvb d n2, r-crq pns12 po12 n2 vvn.
(31) sermon (DIV1)
477
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9774
In the womb the dead child kils the mother that conceiv'd it, and is a murderer,
In the womb the dead child kills the mother that conceived it, and is a murderer,
p-acp dt n1 dt j n1 vvz dt n1 cst vvd pn31, cc vbz dt n1,
(31) sermon (DIV1)
477
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9775
nay a Parricide, even after it is dead.
nay a Parricide, even After it is dead.
uh-x dt n1, av c-acp pn31 vbz j.
(31) sermon (DIV1)
477
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9776
And if we be not dead so in the womb, so, as that being dead, we kill her that gave us our first life, our life of vegetation,
And if we be not dead so in the womb, so, as that being dead, we kill her that gave us our First life, our life of vegetation,
cc cs pns12 vbb xx j av p-acp dt n1, av, c-acp cst vbg j, pns12 vvb pno31 cst vvd pno12 po12 ord n1, po12 n1 pp-f n1,
(31) sermon (DIV1)
477
Page 398
9777
yet we are dead so as Davids Idols are dead; in the womb, we have eyes and see not, ears and hear not.
yet we Are dead so as Davids Idols Are dead; in the womb, we have eyes and see not, ears and hear not.
av pns12 vbr j av c-acp npg1 n2 vbr j; p-acp dt n1, pns12 vhb n2 cc vvb xx, n2 cc vvb xx.
(31) sermon (DIV1)
477
Page 398
9778
There in the womb we are fitted for works of darkness, all the while deprived of light;
There in the womb we Are fitted for works of darkness, all the while deprived of Light;
a-acp p-acp dt n1 pns12 vbr vvn p-acp n2 pp-f n1, d dt n1 vvn pp-f n1;
(31) sermon (DIV1)
477
Page 399
9779
and there, in the womb, we are taught cruelty, by being fed with blood; and may be damned though we be never born.
and there, in the womb, we Are taught cruelty, by being fed with blood; and may be damned though we be never born.
cc a-acp, p-acp dt n1, pns12 vbr vvn n1, p-acp vbg vvn p-acp n1; cc vmb vbi vvn cs pns12 vbb av-x vvn.
(31) sermon (DIV1)
477
Page 399
9780
Of our very making in the womb, David saies, I am wonderfully and fearfully made, and, Such knowledg is too excellent for me;
Of our very making in the womb, David Says, I am wonderfully and fearfully made, and, Such knowledge is too excellent for me;
pp-f po12 j vvg p-acp dt n1, np1 vvz, pns11 vbm av-j cc av-j vvn, cc, d n1 vbz av j c-acp pno11;
(31) sermon (DIV1)
477
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9781
for, Even that is the Lords doing, and it is wonderful in our eyes.
for, Even that is the lords doing, and it is wondered in our eyes.
p-acp, av-j cst vbz dt n2 vdg, cc pn31 vbz j p-acp po12 n2.
(31) sermon (DIV1)
477
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9782
Ipse fecit nos, It is he that hath made us, and not we our selves, no, nor our Parents neither. Ipse fecit nos, It is he that hath made us, and not we our selves, no, nor our Parents neither.
fw-la fw-la fw-la, pn31 vbz pns31 cst vhz vvn pno12, cc xx pns12 po12 n2, uh-dx, ccx po12 n2 av-dx.
(31) sermon (DIV1)
477
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9783
Thy hands have made me, and fashioned me round about, saies Job; and, (as the original word is) Thou hast taken pains about me; Thy hands have made me, and fashioned me round about, Says Job; and, (as the original word is) Thou hast taken pains about me;
po21 n2 vhb vvn pno11, cc vvd pno11 av-j a-acp, vvz n1; cc, (c-acp dt j-jn n1 vbz) pns21 vh2 vvn n2 p-acp pno11;
(31) sermon (DIV1)
477
Page 399
9784
and yet saies he, Thou doest destroy me: though I be the master-peice of the greatest Master, (man is so) yet if thou do no more for me,
and yet Says he, Thou dost destroy me: though I be the masterpiece of the greatest Master, (man is so) yet if thou do not more for me,
cc av vvz pns31, pns21 vd2 vvi pno11: c-acp pns11 vbb dt n1 pp-f dt js n1, (n1 vbz av) av cs pns21 vdb xx dc p-acp pno11,
(31) sermon (DIV1)
477
Page 399
9785
if thou leave me where thou mad'st me, destruction will follow.
if thou leave me where thou Madest me, destruction will follow.
cs pns21 vvb pno11 c-crq pns21 vvd2 pno11, n1 vmb vvi.
(31) sermon (DIV1)
477
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9786
The womb which should be the house of life, becomes death it self, if God leave us there.
The womb which should be the house of life, becomes death it self, if God leave us there.
dt n1 r-crq vmd vbi dt n1 pp-f n1, vvz n1 pn31 n1, cs np1 vvb pno12 a-acp.
(31) sermon (DIV1)
477
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9787
That which God threatens so often, the shutting of the womb, is not so heavy nor so discomfortable a curse, in the first as in the latter shutting;
That which God threatens so often, the shutting of the womb, is not so heavy nor so discomfortable a curse, in the First as in the latter shutting;
d r-crq np1 vvz av av, dt vvg pp-f dt n1, vbz xx av j ccx av j dt n1, p-acp dt ord p-acp p-acp dt d vvg;
(31) sermon (DIV1)
477
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9788
not in the shutting of barrenness, as in the shutting of weakness, when Children are come to the birth,
not in the shutting of Barrenness, as in the shutting of weakness, when Children Are come to the birth,
xx p-acp dt vvg pp-f n1, c-acp p-acp dt vvg pp-f n1, c-crq n2 vbr vvn p-acp dt n1,
(31) sermon (DIV1)
477
Page 399
9789
and there is not strength to bring forth. It is the exaltation of misery, to fall from a near hope of happiness.
and there is not strength to bring forth. It is the exaltation of misery, to fallen from a near hope of happiness.
cc pc-acp vbz xx n1 pc-acp vvi av. pn31 vbz dt n1 pp-f n1, pc-acp vvi p-acp dt j n1 pp-f n1.
(31) sermon (DIV1)
477
Page 399
9790
And in that vehement imprecation the Prophet expresses the highth of Gods anger Give them O Lord; what wilt thou give them? give them a mis-carrying womb.
And in that vehement imprecation the Prophet Expresses the highth of God's anger Give them O Lord; what wilt thou give them? give them a miscarrying womb.
cc p-acp d j n1 dt n1 vvz dt n1 pp-f npg1 n1 vvi pno32 fw-la n1; q-crq vm2 pns21 vvi pno32? vvb pno32 dt j n1.
(31) sermon (DIV1)
477
Page 399
9791
Therefore as soon as we are men, (that is, inanimated;
Therefore as soon as we Are men, (that is, inanimated;
av a-acp av c-acp pns12 vbr n2, (cst vbz, vvn;
(31) sermon (DIV1)
477
Page 399
9792
quickned in the womb) though we cannot our selves, our Parents have reason to say in our behalves, Wretched man that he is, who shall deliver him from this body of death? for, even the womb is the body of death, if there be no deliverer.
quickened in the womb) though we cannot our selves, our Parents have reason to say in our behalves, Wretched man that he is, who shall deliver him from this body of death? for, even the womb is the body of death, if there be no deliverer.
vvn p-acp dt n1) cs pns12 vmbx po12 n2, po12 n2 vhb n1 pc-acp vvi p-acp po12 n2, j n1 cst pns31 vbz, r-crq vmb vvi pno31 p-acp d n1 pp-f n1? p-acp, av dt n1 vbz dt n1 pp-f n1, cs pc-acp vbb dx n1.
(31) sermon (DIV1)
477
Page 399
9793
It must be he that said to Jeremy, Before I formed thee I knew thee, and before thou camest out of the womb I sanctified thee.
It must be he that said to Jeremiah, Before I formed thee I knew thee, and before thou camest out of the womb I sanctified thee.
pn31 vmb vbi pns31 cst vvd p-acp np1, c-acp pns11 vvd pno21 pns11 vvd pno21, cc c-acp pns21 vvd2 av pp-f dt n1 pns11 vvd pno21.
(31) sermon (DIV1)
477
Page 399
9794
We are not sure that there was no kind of ship nor boat to fish in,
We Are not sure that there was no kind of ship nor boat to Fish in,
pns12 vbr xx j cst a-acp vbds dx n1 pp-f n1 ccx n1 pc-acp vvi p-acp,
(31) sermon (DIV1)
477
Page 399
9795
nor to pass by, till God prescribed Noah that absolute forme of the Ark;
nor to pass by, till God prescribed Noah that absolute Form of the Ark;
ccx pc-acp vvi p-acp, c-acp np1 vvn np1 cst j n1 pp-f dt n1;
(31) sermon (DIV1)
477
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9796
that word which the holy Ghost by Moses, uses for the Ark, is common to all kinds of boats, Thebah; and is the same word that Moses uses for the boat that he was exposed in, that his mother laid him in an Ark of bullrushes.
that word which the holy Ghost by Moses, uses for the Ark, is Common to all Kinds of boats, Thebah; and is the same word that Moses uses for the boat that he was exposed in, that his mother laid him in an Ark of Bulrushes.
d n1 r-crq dt j n1 p-acp np1, vvz p-acp dt n1, vbz j p-acp d n2 pp-f n2, np1; cc vbz dt d n1 cst np1 vvz p-acp dt n1 cst pns31 vbds vvn p-acp, cst po31 n1 vvd pno31 p-acp dt n1 pp-f n2.
(31) sermon (DIV1)
477
Page 399
9797
But we are sure that Eve had no Midwife when she was delivered of Cain; therefore she might well say, Possedi virum a Domino, I have gotten a man from the Lord; wholly, intirely from the Lord: But we Are sure that Eve had no Midwife when she was Delivered of Cain; Therefore she might well say, Possess virum a Domino, I have got a man from the Lord; wholly, entirely from the Lord:
cc-acp pns12 vbr j cst n1 vhd dx n1 c-crq pns31 vbds vvn pp-f np1; av pns31 vmd av vvi, np1 fw-la dt fw-la, pns11 vhb vvn dt n1 p-acp dt n1; av-jn, av-j p-acp dt n1:
(31) sermon (DIV1)
477
Page 399
9798
it is the Lord that hath enabled me to conceive, the Lord hath infus'd a quickning soul into that conception, the Lord hath brought into the world that which himself had quickned;
it is the Lord that hath enabled me to conceive, the Lord hath infused a quickening soul into that conception, the Lord hath brought into the world that which himself had quickened;
pn31 vbz dt n1 cst vhz vvn pno11 pc-acp vvi, dt n1 vhz vvn dt j-vvg n1 p-acp d n1, dt n1 vhz vvn p-acp dt n1 cst r-crq px31 vhd vvn;
(31) sermon (DIV1)
477
Page 399
9799
without all this might Eve say, my body had been but the house of death, and Domini Domini sunt exitus mortis, To God the Lord belong the issues of death.
without all this might Eve say, my body had been but the house of death, and Domini Domini sunt exitus mortis, To God the Lord belong the issues of death.
p-acp d d n1 n1 vvb, po11 n1 vhd vbn p-acp dt n1 pp-f n1, cc fw-la fw-la fw-la fw-la fw-la, p-acp np1 dt n1 vvb dt n2 pp-f n1.
(31) sermon (DIV1)
477
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9800
But then this Exitus a morte, is but Introitus in mortem, this issue, this deliverance from that death, the death of the womb, is an entrance, a delivering over to another death, the manifold deaths of this world.
But then this Exitus a morte, is but Introitus in mortem, this issue, this deliverance from that death, the death of the womb, is an Entrance, a delivering over to Another death, the manifold death's of this world.
p-acp av d fw-la dt fw-la, vbz p-acp fw-la p-acp fw-la, d n1, d n1 p-acp d n1, dt n1 pp-f dt n1, vbz dt n1, dt vvg a-acp p-acp j-jn n1, dt j n2 pp-f d n1.
(31) sermon (DIV1)
478
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9801
We have a winding sheet in our Mothers womb, that grows with us from our conception,
We have a winding sheet in our Mother's womb, that grows with us from our conception,
pns12 vhb dt j-vvg n1 p-acp po12 ng1 n1, cst vvz p-acp pno12 p-acp po12 n1,
(31) sermon (DIV1)
478
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9802
and we come into the world wound up in that winding sheet; for we come to seek a grave.
and we come into the world wound up in that winding sheet; for we come to seek a grave.
cc pns12 vvb p-acp dt n1 vvb a-acp p-acp d j-vvg n1; c-acp pns12 vvb pc-acp vvi dt n1.
(31) sermon (DIV1)
478
Page 399
9803
And, as prisoners, discharged of actions, may lie for fees, so when the womb hath discharged us,
And, as Prisoners, discharged of actions, may lie for fees, so when the womb hath discharged us,
np1, c-acp n2, vvn pp-f n2, vmb vvi p-acp n2, av c-crq dt n1 vhz vvn pno12,
(31) sermon (DIV1)
478
Page 400
9804
yet we are bound to it by cords of flesh, by such a string, as that we cannot go thence, nor stay there.
yet we Are bound to it by cords of Flesh, by such a string, as that we cannot go thence, nor stay there.
av pns12 vbr vvn p-acp pn31 p-acp n2 pp-f n1, p-acp d dt n1, c-acp cst pns12 vmbx vvi av, ccx vvb a-acp.
(31) sermon (DIV1)
478
Page 400
9805
We celebrate our own funeral with cries, even at our birth, as though our threescore,
We celebrate our own funeral with cries, even At our birth, as though our threescore,
pns12 vvb po12 d n1 p-acp n2, av p-acp po12 n1, c-acp cs po12 crd,
(31) sermon (DIV1)
478
Page 400
9806
and ten years of life were spent in our Mothers labor, and our Circle made up in the first point thereof.
and ten Years of life were spent in our Mother's labour, and our Circle made up in the First point thereof.
cc crd n2 pp-f n1 vbdr vvn p-acp po12 ng1 n1, cc po12 n1 vvn a-acp p-acp dt ord n1 av.
(31) sermon (DIV1)
478
Page 400
9807
We beg one Baptism with another, a sacrament of tears; and we come into a world that lasts many ages, but we last not.
We beg one Baptism with Another, a sacrament of tears; and we come into a world that lasts many ages, but we last not.
pns12 vvb crd n1 p-acp j-jn, dt n1 pp-f n2; cc pns12 vvb p-acp dt n1 cst vvz d n2, cc-acp pns12 vvb xx.
(31) sermon (DIV1)
478
Page 400
9808
In domo patris, (saies our blessed Saviour, speaking of heaven) multae mansiones, there are many, and mansions, divers and durable; In domo patris, (Says our blessed Saviour, speaking of heaven) Multitude Mansiones, there Are many, and mansions, diverse and durable;
p-acp fw-la fw-la, (vvz po12 j-vvn n1, vvg pp-f n1) n1 fw-la, pc-acp vbr d, cc n2, j cc j;
(31) sermon (DIV1)
478
Page 400
9809
so that if a man cannot possess a martyrs house, (he hath shed no blood for Christ) yet he may have a confessors, he hath been ready to glorifie God, in the shedding of his blood.
so that if a man cannot possess a Martyrs house, (he hath shed no blood for christ) yet he may have a Confessors, he hath been ready to Glorify God, in the shedding of his blood.
av cst cs dt n1 vmbx vvi dt ng1 n1, (pns31 vhz vvn dx n1 p-acp np1) av pns31 vmb vhi dt n2, pns31 vhz vbn j pc-acp vvi np1, p-acp dt n-vvg pp-f po31 n1.
(31) sermon (DIV1)
478
Page 400
9810
And if a woman cannot possess a virgins house (she hath embrac'd the holy state of marriage) yet she may have a matrons house, she hath brought forth,
And if a woman cannot possess a Virgins house (she hath embraced the holy state of marriage) yet she may have a matrons house, she hath brought forth,
cc cs dt n1 vmbx vvi dt ng1 n1 (pns31 vhz vvn dt j n1 pp-f n1) av pns31 vmb vhi dt ng1 n1, pns31 vhz vvn av,
(31) sermon (DIV1)
478
Page 400
9811
and brought up children in the fear of God.
and brought up children in the Fear of God.
cc vvd a-acp n2 p-acp dt n1 pp-f np1.
(31) sermon (DIV1)
478
Page 400
9812
In domo patris, In my Fathers house, in heaven, there are many mansions, but here upon earth, The Son of man hath not where to lay his head, saies he himself, No? terram dedit filiis hominum. How then hath God given this earth to the Sons of men? He hath given them earth for their materials, to be made of earth; In domo patris, In my Father's house, in heaven, there Are many mansions, but Here upon earth, The Son of man hath not where to lay his head, Says he himself, No? terram dedit filiis hominum. How then hath God given this earth to the Sons of men? He hath given them earth for their materials, to be made of earth;
p-acp fw-la fw-la, p-acp po11 ng1 n1, p-acp n1, pc-acp vbr d n2, cc-acp av p-acp n1, dt n1 pp-f n1 vhz xx c-crq pc-acp vvi po31 n1, vvz pns31 px31, uh-dx? fw-la fw-la fw-la fw-la. c-crq av vhz np1 vvn d n1 p-acp dt n2 pp-f n2? pns31 vhz vvn pno32 n1 p-acp po32 n2-jn, pc-acp vbi vvn pp-f n1;
(31) sermon (DIV1)
478
Page 400
9813
and he hath given them earth for their grave and sepulture, to return and resolve to earth; but not for their possession.
and he hath given them earth for their grave and sepulture, to return and resolve to earth; but not for their possession.
cc pns31 vhz vvn pno32 n1 p-acp po32 n1 cc n1, pc-acp vvi cc vvi p-acp n1; cc-acp xx p-acp po32 n1.
(31) sermon (DIV1)
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9814
Here we havh no continuing City; nay no Cottage that continues; nay, no we, no persons, no bodies that continue. Here we havh no Continuing city; nay no Cottage that continues; nay, no we, no Persons, no bodies that continue.
av pns12 vvb dx vvg n1; uh uh-dx n1 cst vvz; uh-x, uh-x pns12, dx n2, dx n2 cst vvb.
(31) sermon (DIV1)
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9815
Whatsoever moved St. Hierome to call the journies of the Israelites in the wilderness, Mansions, the word, (the word is nasang ) signifies but a journie, but a peregrination:
Whatsoever moved Saint Jerome to call the journeys of the Israelites in the Wilderness, Mansions, the word, (the word is nasang) signifies but a journey, but a peregrination:
r-crq vvd n1 np1 pc-acp vvi dt n2 pp-f dt np2 p-acp dt n1, n2, dt n1, (dt n1 vbz vvb) vvz p-acp dt n1, cc-acp dt n1:
(31) sermon (DIV1)
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9816
even the Israel of God hath no mansions, but journies, pilgrimages in this life.
even the Israel of God hath no mansions, but journeys, Pilgrimages in this life.
av dt np1 pp-f np1 vhz dx n2, p-acp n2, n2 p-acp d n1.
(31) sermon (DIV1)
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9817
By that measure did Jacob measure his life to Pharaoh, The daies of the years of my pilgrimage.
By that measure did Jacob measure his life to Pharaoh, The days of the Years of my pilgrimage.
p-acp d n1 vdd np1 vvb po31 n1 p-acp np1, dt n2 pp-f dt n2 pp-f po11 n1.
(31) sermon (DIV1)
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9818
And though the Apostle would not say, morimer, that whilst we are in the body, we are dead,
And though the Apostle would not say, morimer, that while we Are in the body, we Are dead,
cc cs dt n1 vmd xx vvi, n1, cst cs pns12 vbr p-acp dt n1, pns12 vbr j,
(31) sermon (DIV1)
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9819
yet he saies, peregrinamur, whilst we are in the body, we are but in a pilgrimage,
yet he Says, peregrinamur, while we Are in the body, we Are but in a pilgrimage,
av pns31 vvz, fw-la, cs pns12 vbr p-acp dt n1, pns12 vbr cc-acp p-acp dt n1,
(31) sermon (DIV1)
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9820
and we are absent from the Lord. He might have said dead; for this whole world is but an universal Church-yard, but one common grave;
and we Are absent from the Lord. He might have said dead; for this Whole world is but an universal Churchyard, but one Common grave;
cc pns12 vbr j p-acp dt n1. pns31 vmd vhi vvn j; p-acp d j-jn n1 vbz p-acp dt j n1, cc-acp pi j n1;
(31) sermon (DIV1)
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9821
and the life and motion, that the greatest persons have in it, is but as the shaking of buried bodies in their graves by an earthquake.
and the life and motion, that the greatest Persons have in it, is but as the shaking of buried bodies in their graves by an earthquake.
cc dt n1 cc n1, cst dt js n2 vhb p-acp pn31, vbz cc-acp c-acp dt n-vvg pp-f j-vvn n2 p-acp po32 n2 p-acp dt n1.
(31) sermon (DIV1)
478
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9822
That which we call life, is but Hebdomada mortium, a week of deaths, seaven daies, seaven periods of our life spent in dying;
That which we call life, is but Hebdomada mortium, a Week of death's, seaven days, seaven periods of our life spent in dying;
d r-crq pns12 vvb n1, vbz p-acp n1 fw-la, dt n1 pp-f n2, crd n2, crd n2 pp-f po12 n1 vvn p-acp vvg;
(31) sermon (DIV1)
478
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9823
a dying seaven times over, and ther's an end.
a dying seaven times over, and ther's an end.
dt j-vvg crd n2 a-acp, cc pc-acp|vbz dt n1.
(31) sermon (DIV1)
478
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9824
Our birth dies in Infancy, and our infancy dies in youth, and youth, and the rest die in age;
Our birth die in Infancy, and our infancy die in youth, and youth, and the rest die in age;
po12 n1 vvz p-acp n1, cc po12 n1 vvz p-acp n1, cc n1, cc dt n1 vvb p-acp n1;
(31) sermon (DIV1)
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9825
and age also dies, and determines all. Nor do all these, youth out of infancy, or age out of youth, arise so,
and age also die, and determines all. Nor do all these, youth out of infancy, or age out of youth, arise so,
cc n1 av vvz, cc vvz d. ccx vdb d d, n1 av pp-f n1, cc n1 av pp-f n1, vvb av,
(31) sermon (DIV1)
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9826
as a Phenix out of the ashes of another Phenix formerly dead, but as a wasp,
as a Phoenix out of the Ashes of Another Phoenix formerly dead, but as a wasp,
c-acp dt n1 av pp-f dt n2 pp-f j-jn n1 av-j j, cc-acp c-acp dt n1,
(31) sermon (DIV1)
478
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9827
or a serpent out of carrion, or as a snake out of dung; our youth is worse then our infancy, and our age worse then our youth;
or a serpent out of carrion, or as a snake out of dung; our youth is Worse then our infancy, and our age Worse then our youth;
cc dt n1 av pp-f n1, cc p-acp dt n1 av pp-f n1; po12 n1 vbz jc cs po12 n1, cc po12 n1 av-jc cs po12 n1;
(31) sermon (DIV1)
478
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9828
our youth is hungry and thirsty after those sins which our infancy knew not, and our age is sorry and angry that it cannot pursue those sins which our youth did.
our youth is hungry and thirsty After those Sins which our infancy knew not, and our age is sorry and angry that it cannot pursue those Sins which our youth did.
po12 n1 vbz j cc j p-acp d n2 r-crq po12 n1 vvd xx, cc po12 n1 vbz j cc j cst pn31 vmbx vvi d n2 r-crq po12 n1 vdd.
(31) sermon (DIV1)
478
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9829
And besides, all the way so many deaths, that is, so many deadly calamities accompany every condition,
And beside, all the Way so many death's, that is, so many deadly calamities accompany every condition,
cc p-acp, d dt n1 av d n2, cst vbz, av d j n2 vvi d n1,
(31) sermon (DIV1)
478
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9830
and every period of this life, as that death it self would be an ease to them that suffer them.
and every Period of this life, as that death it self would be an ease to them that suffer them.
cc d n1 pp-f d n1, c-acp cst n1 pn31 n1 vmd vbi dt n1 p-acp pno32 cst vvb pno32.
(31) sermon (DIV1)
478
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9831
Upon this sense does Job wish, that God had not given him an issue from the first death, from the womb;
Upon this sense does Job wish, that God had not given him an issue from the First death, from the womb;
p-acp d n1 vdz np1 vvb, cst np1 vhd xx vvn pno31 dt n1 p-acp dt ord n1, p-acp dt n1;
(31) sermon (DIV1)
478
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9832
Wherefore hast thou brought me forth out of the womb? O that I had given up the Ghost, Wherefore hast thou brought me forth out of the womb? O that I had given up the Ghost,
c-crq vh2 pns21 vvn pno11 av av pp-f dt n1? sy cst pns11 vhd vvn a-acp dt n1,
(31) sermon (DIV1)
478
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9833
and no eye had seen me; I should have been, as though I had not been. and no eye had seen me; I should have been, as though I had not been.
cc dx n1 vhd vvn pno11; pns11 vmd vhi vbn, c-acp cs pns11 vhd xx vbn.
(31) sermon (DIV1)
478
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9834
And not only the impatient Israelites in their murmuring, (would to God we had died by the hands of the Lord, in the land of Egypt) but Eliah himself,
And not only the impatient Israelites in their murmuring, (would to God we had died by the hands of the Lord, in the land of Egypt) but Elijah himself,
cc xx av-j dt j np2 p-acp po32 j-vvg, (vmd p-acp np1 pns12 vhd vvn p-acp dt n2 pp-f dt n1, p-acp dt n1 pp-f np1) p-acp np1 px31,
(31) sermon (DIV1)
479
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9835
when he fled from Jezabel, and went for his life, as that Text saies, under the juniper tree requested that he might die,
when he fled from Jezebel, and went for his life, as that Text Says, under the juniper tree requested that he might die,
c-crq pns31 vvd p-acp np1, cc vvd p-acp po31 n1, c-acp cst n1 vvz, p-acp dt n1 n1 vvd cst pns31 vmd vvi,
(31) sermon (DIV1)
479
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9836
and said, It is enough, now O Lord take away my life. So Jonah justifies his impatience, nay his anger towards God himself;
and said, It is enough, now Oh Lord take away my life. So Jonah Justifies his impatience, nay his anger towards God himself;
cc vvd, pn31 vbz av-d, av uh n1 vvb av po11 n1. av np1 vvz po31 n1, uh-x po31 n1 p-acp np1 px31;
(31) sermon (DIV1)
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9837
Now O Lord take I beseech thee my life from me, for it is better for me to die, then to live. Now Oh Lord take I beseech thee my life from me, for it is better for me to die, then to live.
av uh n1 vvb pns11 vvb pno21 po11 n1 p-acp pno11, c-acp pn31 vbz jc p-acp pno11 pc-acp vvi, cs pc-acp vvi.
(31) sermon (DIV1)
479
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9838
And when God ask'd him, dost thou well to be angry for this, and after, (about the Gourd) dost thou well to be angry for that, he replies, I do well to be angry even unto death.
And when God asked him, dost thou well to be angry for this, and After, (about the Gourd) dost thou well to be angry for that, he replies, I do well to be angry even unto death.
cc c-crq np1 vvd pno31, vd2 pns21 av pc-acp vbi j p-acp d, cc p-acp, (p-acp dt n1) vd2 pns21 av pc-acp vbi j p-acp d, pns31 vvz, pns11 vdb av pc-acp vbi j av p-acp n1.
(31) sermon (DIV1)
479
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9839
How much worse a death, then death is this life, which so good men would so often change for death? But if my case be St. Pauls case, Quotidie morior, that I die dayly, that something heavier then death fall upon me every day;
How much Worse a death, then death is this life, which so good men would so often change for death? But if my case be Saint Paul's case, Quotidie Morior, that I die daily, that something Heavier then death fallen upon me every day;
c-crq av-d av-jc dt n1, cs n1 vbz d n1, r-crq av j n2 vmd av av vvi p-acp n1? p-acp cs po11 n1 vbi n1 npg1 n1, fw-la fw-la, cst pns11 vvb av-j, cst pi jc cs n1 vvb p-acp pno11 d n1;
(31) sermon (DIV1)
479
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9840
If my case be Davids case, Tota die mortificamur, all the day long we are killed, that not only every day,
If my case be Davids case, Tota die mortificamur, all the day long we Are killed, that not only every day,
cs po11 n1 vbb npg1 n1, np1 vvb fw-la, d dt n1 av-j pns12 vbr vvn, cst xx av-j d n1,
(31) sermon (DIV1)
479
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9841
but every hour of the day, something heavier then death fals upon me:
but every hour of the day, something Heavier then death falls upon me:
cc-acp d n1 pp-f dt n1, pi jc cs n1 vvz p-acp pno11:
(31) sermon (DIV1)
479
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9842
though that be true of me, conceptus in peccatis, I was shapen in iniquity, and in sin did my mother conceive me, (There I died one death) though that be true of me, natus filius irae, I was born, not only the child of sin,
though that be true of me, conceptus in peccatis, I was shapen in iniquity, and in since did my mother conceive me, (There I died one death) though that be true of me, Born filius irae, I was born, not only the child of since,
cs d vbb j pp-f pno11, j p-acp fw-la, pns11 vbds vvn p-acp n1, cc p-acp n1 vdd po11 n1 vvb pno11, (a-acp pns11 vvd crd n1) cs d vbb j pp-f pno11, fw-la fw-la fw-la, pns11 vbds vvn, xx av-j dt n1 pp-f n1,
(31) sermon (DIV1)
479
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9843
but the child of the wrath of God for sin, which is a heavier death, yet Domini Domini sunt exitus mortis, with God the Lord are the issues of death;
but the child of the wrath of God for since, which is a Heavier death, yet Domini Domini sunt exitus mortis, with God the Lord Are the issues of death;
cc-acp dt n1 pp-f dt n1 pp-f np1 p-acp n1, r-crq vbz dt jc n1, av fw-la fw-la fw-la fw-la fw-la, p-acp np1 dt n1 vbr dt n2 pp-f n1;
(31) sermon (DIV1)
479
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9844
and after a Job, and a Joseph, and a Jeremy, and a Daniel, I cannot doubt of a deliverance;
and After a Job, and a Joseph, and a Jeremiah, and a daniel, I cannot doubt of a deliverance;
cc p-acp dt n1, cc dt np1, cc dt np1, cc dt np1, pns11 vmbx vvi pp-f dt n1;
(31) sermon (DIV1)
479
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9845
and if no other deliverance conduce more to his glory, and my good, yet, He hath the keyes of death;
and if not other deliverance conduce more to his glory, and my good, yet, He hath the keys of death;
cc cs xx j-jn n1 vvi av-dc p-acp po31 n1, cc po11 j, av, pns31 vhz dt n2 pp-f n1;
(31) sermon (DIV1)
479
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9846
and he can let me out at that dore, that is, deliver me from the manifold deaths of this world, the omni die, and the tota die, the every daies death, and he can let me out At that door, that is, deliver me from the manifold death's of this world, the omni die, and the tota die, the every days death,
cc pns31 vmb vvi pno11 av p-acp d n1, cst vbz, vvb pno11 p-acp dt j n2 pp-f d n1, dt fw-la vvb, cc dt fw-la vvb, dt d ng1 n1,
(31) sermon (DIV1)
479
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9847
and every hours death, by that one death, the final disolution of body and soul, the end of all.
and every hours death, by that one death, the final dissolution of body and soul, the end of all.
cc d n2 n1, p-acp d crd n1, dt j n1 pp-f n1 cc n1, dt n1 pp-f d.
(31) sermon (DIV1)
479
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9848
But then, is that the end of all? is that dissolution of body and soul, the last death that the body shall suffer? (for of spiritual deaths we speak not now;) it is not.
But then, is that the end of all? is that dissolution of body and soul, the last death that the body shall suffer? (for of spiritual death's we speak not now;) it is not.
p-acp av, vbz d dt n1 pp-f d? vbz d n1 pp-f n1 cc n1, dt ord n1 cst dt n1 vmb vvi? (c-acp pp-f j n2 pns12 vvb xx av;) pn31 vbz xx.
(31) sermon (DIV1)
480
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9849
Though this be exitus a morte, it is introitus in mortem, though it be an issue from the manifold deaths of this world,
Though this be exitus a morte, it is introitus in mortem, though it be an issue from the manifold death's of this world,
cs d vbb fw-la dt fw-la, pn31 vbz fw-la p-acp fw-la, c-acp pn31 vbb dt n1 p-acp dt j n2 pp-f d n1,
(31) sermon (DIV1)
480
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9850
yet it is an entrance into the death of corruption, and putrifaction, and vermiculation, and incineration,
yet it is an Entrance into the death of corruption, and putrefaction, and vermiculation, and incineration,
av pn31 vbz dt n1 p-acp dt n1 pp-f n1, cc n1, cc n1, cc n1,
(31) sermon (DIV1)
480
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9851
and dispersion, in, and from the grave, in which every dead man dies over again.
and dispersion, in, and from the grave, in which every dead man die over again.
cc n1, p-acp, cc p-acp dt n1, p-acp r-crq d j n1 vvz a-acp av.
(31) sermon (DIV1)
480
Page 401
9852
It was a prerogative peculiar to Christ, not to die this death, not to see corruption.
It was a prerogative peculiar to christ, not to die this death, not to see corruption.
pn31 vbds dt n1 j p-acp np1, xx pc-acp vvi d n1, xx pc-acp vvi n1.
(31) sermon (DIV1)
480
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9853
What gave him this privilege? not Josephs great proportions of gums and spices, that might have preserved his body from corruption and incineration, longer then he needed it, longer then three daies;
What gave him this privilege? not Josephs great proportions of gums and spices, that might have preserved his body from corruption and incineration, longer then he needed it, longer then three days;
q-crq vvd pno31 d n1? xx np1 j n2 pp-f n2 cc n2, cst vmd vhi vvn po31 n1 p-acp n1 cc n1, av-jc cs pns31 vvd pn31, jc cs crd n2;
(31) sermon (DIV1)
480
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9854
but yet would not have done it for ever.
but yet would not have done it for ever.
cc-acp av vmd xx vhi vdn pn31 p-acp av.
(31) sermon (DIV1)
480
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9855
What preserv'd him then? did his exemption, and freedome from original sin, preserve him from this corruption and incineration.
What preserved him then? did his exemption, and freedom from original since, preserve him from this corruption and incineration.
q-crq vvd pno31 av? vdd po31 n1, cc n1 p-acp j-jn n1, vvb pno31 p-acp d n1 cc n1.
(31) sermon (DIV1)
480
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9856
'Tis true, that original sin hath induc'd this corruption and incineration upon us.
It's true, that original since hath induced this corruption and incineration upon us.
pn31|vbz j, cst j-jn n1 vhz vvn d n1 cc n1 p-acp pno12.
(31) sermon (DIV1)
480
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9857
If we had not sinn'd in Adam, mortality had not put on immortality, (as the Apostle speaks) nor corruption had not put on incorruption, If we had not sinned in Adam, mortality had not put on immortality, (as the Apostle speaks) nor corruption had not put on incorruption,
cs pns12 vhd xx vvn p-acp np1, n1 vhd xx vvn p-acp n1, (c-acp dt n1 vvz) ccx n1 vhd xx vvn p-acp n1,
(31) sermon (DIV1)
480
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9858
but we had had our transmigration from this to the other world, without any mortality, any corruption at all.
but we had had our transmigration from this to the other world, without any mortality, any corruption At all.
cc-acp pns12 vhd vhn po12 n1 p-acp d p-acp dt j-jn n1, p-acp d n1, d n1 p-acp d.
(31) sermon (DIV1)
480
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9859
But yet since Christ took sin upon him, so far as made him mortal, he had it so far too,
But yet since christ took since upon him, so Far as made him Mortal, he had it so Far too,
p-acp av c-acp np1 vvd n1 p-acp pno31, av av-j c-acp vvn pno31 j-jn, pns31 vhd pn31 av av-j av,
(31) sermon (DIV1)
480
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9860
as might have made him see this corruption and incineration, though he had no original sin in himself.
as might have made him see this corruption and incineration, though he had no original since in himself.
c-acp vmd vhi vvn pno31 vvi d n1 cc n1, cs pns31 vhd dx j-jn n1 p-acp px31.
(31) sermon (DIV1)
480
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9861
What preserv'd him then? did the hypostatical union of both natures, God and man, preserve his flesh from this corruption, this incineration? 'tis true that this was a most powerful embalming:
What preserved him then? did the hypostatical Union of both nature's, God and man, preserve his Flesh from this corruption, this incineration? it's true that this was a most powerful embalming:
q-crq vvd pno31 av? vdd dt j n1 pp-f d n2, np1 cc n1, vvb po31 n1 p-acp d n1, d n1? pn31|vbz j cst d vbds dt av-ds j vvg:
(31) sermon (DIV1)
480
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9862
To be embalm'd with the divine nature it self, to be embalm'd with eternity, was able to preserve him from corruption and incineration for ever:
To be embalmed with the divine nature it self, to be embalmed with eternity, was able to preserve him from corruption and incineration for ever:
pc-acp vbi vvn p-acp dt j-jn n1 pn31 n1, pc-acp vbi vvn p-acp n1, vbds j pc-acp vvi pno31 p-acp n1 cc n1 c-acp av:
(31) sermon (DIV1)
480
Page 402
9863
And he was embalm'd so, embalm'd with the divine nature, even in his body, as well as in his soul;
And he was embalmed so, embalmed with the divine nature, even in his body, as well as in his soul;
cc pns31 vbds vvn av, vvn p-acp dt j-jn n1, av p-acp po31 n1, c-acp av c-acp p-acp po31 n1;
(31) sermon (DIV1)
480
Page 402
9864
for the Godhead, the divine nature, did not depart, but remain still united to his dead body in the grave.
for the Godhead, the divine nature, did not depart, but remain still united to his dead body in the grave.
p-acp dt n1, dt j-jn n1, vdd xx vvi, cc-acp vvb av vvn p-acp po31 j n1 p-acp dt n1.
(31) sermon (DIV1)
480
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9865
But yet for all this powerful imbalming, this hypostatical union of both natures, we see, Christ did die;
But yet for all this powerful imbalming, this hypostatical Union of both nature's, we see, christ did die;
p-acp av p-acp d d j j-vvg, d j n1 pp-f d n2, pns12 vvb, np1 vdd vvi;
(31) sermon (DIV1)
480
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9866
and for all this union which made him God and man, he became no man,) for, the union of body and soul makes the man,
and for all this Union which made him God and man, he became no man,) for, the Union of body and soul makes the man,
cc p-acp d d n1 r-crq vvd pno31 np1 cc n1, pns31 vvd dx n1,) c-acp, dt n1 pp-f n1 cc n1 vvz dt n1,
(31) sermon (DIV1)
480
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9867
and he, whose soul and body are seperated by death, (as long as that state lasts) is, (properly) no man.) And therefore as in him, the dissolution of body and soul was no dissolution of the hypostatical union,
and he, whose soul and body Are separated by death, (as long as that state lasts) is, (properly) no man.) And Therefore as in him, the dissolution of body and soul was no dissolution of the hypostatical Union,
cc pns31, rg-crq n1 cc n1 vbr vvn p-acp n1, (c-acp av-j c-acp d n1 vvz) vbz, (av-j) dx n1.) cc av c-acp p-acp pno31, dt n1 pp-f n1 cc n1 vbds dx n1 pp-f dt j n1,
(31) sermon (DIV1)
480
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9868
so is there nothing that constrains us to say, that though the flesh of Christ had seen corruption and incineration in the grave, this had been any dissolving of the hypostatical union;
so is there nothing that constrains us to say, that though the Flesh of christ had seen corruption and incineration in the grave, this had been any dissolving of the hypostatical Union;
av vbz pc-acp pix cst vvz pno12 pc-acp vvi, cst cs dt n1 pp-f np1 vhd vvn n1 cc n1 p-acp dt n1, d vhd vbn d vvg pp-f dt j n1;
(31) sermon (DIV1)
480
Page 402
9869
for the divine nature, the Godhead might have remain'd with all the elements and principles of Christs body,
for the divine nature, the Godhead might have remained with all the elements and principles of Christ body,
p-acp dt j-jn n1, dt n1 vmd vhi vvn p-acp d dt n2 cc n2 pp-f npg1 n1,
(31) sermon (DIV1)
480
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9870
as well as it did with the two constitutive parts of his person, his body and soul.
as well as it did with the two constitutive parts of his person, his body and soul.
c-acp av c-acp pn31 vdd p-acp dt crd j n2 pp-f po31 n1, po31 n1 cc n1.
(31) sermon (DIV1)
480
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9871
This incorruption then was not in Josephs gums and spices; nor was it in Christs innocency and exemption from original sin;
This incorruption then was not in Josephs gums and spices; nor was it in Christ innocency and exemption from original since;
d n1 av vbds xx p-acp np1 n2 cc n2; ccx vbds pn31 p-acp npg1 n1 cc n1 p-acp j-jn n1;
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nor was it, (that is, it is not necessary to say it was) in the Hypostatical union.
nor was it, (that is, it is not necessary to say it was) in the Hypostatical Union.
ccx vbds pn31, (cst vbz, pn31 vbz xx j pc-acp vvi pn31 vbds) p-acp dt j n1.
(31) sermon (DIV1)
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9873
But this incorruptibleness of his flesh, is most conveniently plac, d in that, non dabis, Thou wilt not suffer thy holy one to see corruption.
But this incorruptibleness of his Flesh, is most conveniently Place, worser in that, non Dabis, Thou wilt not suffer thy holy one to see corruption.
p-acp d n1 pp-f po31 n1, vbz av-ds av-j uh, sy p-acp d, fw-fr fw-la, pns21 vm2 xx vvi po21 j pi pc-acp vvi n1.
(31) sermon (DIV1)
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9874
We look no farther for causes or reasons in the mysteries of our religion, but to the will and pleasure of God.
We look no farther for Causes or Reasons in the Mysteres of our Religion, but to the will and pleasure of God.
pns12 vvb av-dx av-jc p-acp n2 cc n2 p-acp dt n2 pp-f po12 n1, cc-acp p-acp dt n1 cc n1 pp-f np1.
(31) sermon (DIV1)
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9875
Christ himself limited his inquisition in that; Ita est, even so, father, for so it seemed good in thy sight. christ himself limited his inquisition in that; Ita est, even so, father, for so it seemed good in thy sighed.
np1 px31 vvn po31 n1 p-acp d; fw-la fw-la, av av, n1, c-acp av pn31 vvd j p-acp po21 n1.
(31) sermon (DIV1)
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9876
Christs body did not see corruption, therefore, because God had decreed that it should not.
Christ body did not see corruption, Therefore, Because God had decreed that it should not.
npg1 n1 vdd xx vvi n1, av, c-acp np1 vhd vvn cst pn31 vmd xx.
(31) sermon (DIV1)
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9877
The humble soul, (and only the humble soul is the religions soul) rests himself upon Gods purposes, and his decrees;
The humble soul, (and only the humble soul is the Religions soul) rests himself upon God's Purposes, and his decrees;
dt j n1, (cc av-j dt j n1 vbz dt n2 n1) vvz px31 p-acp npg1 n2, cc po31 n2;
(31) sermon (DIV1)
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9878
but then, it is upon those purposes, and decrees of God, which he hath declared and manifested;
but then, it is upon those Purposes, and decrees of God, which he hath declared and manifested;
cc-acp av, pn31 vbz p-acp d n2, cc n2 pp-f np1, r-crq pns31 vhz vvn cc vvn;
(31) sermon (DIV1)
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9879
not such as are conceiv'd and imagin'd in our selves, though upon some probability, some verisimilitude.
not such as Are conceived and imagined in our selves, though upon Some probability, Some verisimilitude.
xx d c-acp vbr vvn cc vvn p-acp po12 n2, cs p-acp d n1, d n1.
(31) sermon (DIV1)
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9880
So, in our present case, Peter proceeded in his sermon at Jerusalem, and so Paul in his at Antioch; they preached Christ to be risen without having seen corruption, not only because God had decreed it,
So, in our present case, Peter proceeded in his sermon At Jerusalem, and so Paul in his At Antioch; they preached christ to be risen without having seen corruption, not only Because God had decreed it,
np1, p-acp po12 j n1, np1 vvd p-acp po31 n1 p-acp np1, cc av np1 p-acp po31 p-acp np1; pns32 vvd np1 pc-acp vbi vvn p-acp vhg vvn n1, xx av-j c-acp np1 vhd vvn pn31,
(31) sermon (DIV1)
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but because he had manifested that decree in his Prophet.
but Because he had manifested that Decree in his Prophet.
cc-acp c-acp pns31 vhd vvn d n1 p-acp po31 n1.
(31) sermon (DIV1)
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9882
Therefore does St. Paul cite by special number the second Psalme for that decree, and therefore both St. Peter and St. Paul cite for that place in the 16. Psal. for, when God declares his decree and purpose in the express word of his Prophet,
Therefore does Saint Paul Cite by special number the second Psalm for that Decree, and Therefore both Saint Peter and Saint Paul Cite for that place in the 16. Psalm for, when God declares his Decree and purpose in the express word of his Prophet,
av vdz n1 np1 vvb p-acp j n1 dt ord n1 p-acp d n1, cc av d n1 np1 cc n1 np1 vvb p-acp d n1 p-acp dt crd np1 p-acp, c-crq np1 vvz po31 n1 cc n1 p-acp dt j n1 pp-f po31 n1,
(31) sermon (DIV1)
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9883
or when he declares it in the real execution of the decree, then he makes it ours,
or when he declares it in the real execution of the Decree, then he makes it ours,
cc c-crq pns31 vvz pn31 p-acp dt j n1 pp-f dt n1, cs pns31 vvz pn31 png12,
(31) sermon (DIV1)
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9884
then he manifests it to us. And therefore as the mysteries of our religion are not the objects of our reason,
then he manifests it to us. And Therefore as the Mysteres of our Religion Are not the objects of our reason,
cs pns31 vvz pn31 p-acp pno12. cc av c-acp dt n2 pp-f po12 n1 vbr xx dt n2 pp-f po12 n1,
(31) sermon (DIV1)
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9885
but by faith we rest in Gods decree and purpose, (it is so, O God,
but by faith we rest in God's Decree and purpose, (it is so, Oh God,
cc-acp p-acp n1 pns12 vvb p-acp ng1 n1 cc n1, (pn31 vbz av, uh np1,
(31) sermon (DIV1)
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9886
because it is thy will it should be so) so Gods decrees are ever to be considered in the manifestation thereof.
Because it is thy will it should be so) so God's decrees Are ever to be considered in the manifestation thereof.
c-acp pn31 vbz po21 n1 pn31 vmd vbi av) av n2 n2 vbr av pc-acp vbi vvn p-acp dt n1 av.
(31) sermon (DIV1)
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9887
All manifestation is either in the word of God, or in the execution of the decree;
All manifestation is either in the word of God, or in the execution of the Decree;
av-d n1 vbz av-d p-acp dt n1 pp-f np1, cc p-acp dt n1 pp-f dt n1;
(31) sermon (DIV1)
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9888
and when these two concur and meet, it is the strongest demonstration that can be:
and when these two concur and meet, it is the Strongest demonstration that can be:
cc c-crq d crd vvb cc vvi, pn31 vbz dt js n1 cst vmb vbi:
(31) sermon (DIV1)
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9889
when therefore I find those marks of Adoption, and spiritual filiation, which are delivered in the word of God, to be upon me;
when Therefore I find those marks of Adoption, and spiritual filiation, which Are Delivered in the word of God, to be upon me;
c-crq av pns11 vvb d n2 pp-f n1, cc j n1, r-crq vbr vvn p-acp dt n1 pp-f np1, pc-acp vbi p-acp pno11;
(31) sermon (DIV1)
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9890
when I find that real execution of his good purpose upon me, as that actually I do live under the obedience,
when I find that real execution of his good purpose upon me, as that actually I do live under the Obedience,
c-crq pns11 vvb cst j n1 pp-f po31 j n1 p-acp pno11, c-acp cst av-j pns11 vdb vvi p-acp dt n1,
(31) sermon (DIV1)
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9891
and under the conditions which are evidences of adoption and spiritual filiation, then, and so long as I see these marks,
and under the conditions which Are evidences of adoption and spiritual filiation, then, and so long as I see these marks,
cc p-acp dt n2 r-crq vbr n2 pp-f n1 cc j n1, av, cc av av-j c-acp pns11 vvb d n2,
(31) sermon (DIV1)
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9892
and live so, I may safely comfort my self in a holy certitude, & a modest infallibility of my adoption.
and live so, I may safely Comfort my self in a holy certitude, & a modest infallibility of my adoption.
cc vvi av, pns11 vmb av-j vvi po11 n1 p-acp dt j n1, cc dt j n1 pp-f po11 n1.
(31) sermon (DIV1)
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9893
Christ determins himself in that, the purpose of God; because the purpose of God was manifest to him:
christ determins himself in that, the purpose of God; Because the purpose of God was manifest to him:
np1 n2 px31 p-acp d, dt n1 pp-f np1; c-acp dt n1 pp-f np1 vbds j p-acp pno31:
(31) sermon (DIV1)
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9894
S. Pet. & S. Paul, determine themselves in those two waies of knowing the purpose of God, the word of God before, the execution of the Decree in the fulness of time.
S. Pet. & S. Paul, determine themselves in those two ways of knowing the purpose of God, the word of God before, the execution of the decree in the fullness of time.
n1 np1 cc np1 np1, vvb px32 p-acp d crd n2 pp-f vvg dt n1 pp-f np1, dt n1 pp-f np1 a-acp, dt n1 pp-f dt n1 p-acp dt n1 pp-f n1.
(31) sermon (DIV1)
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9895
It was prophecied before, said they, & it is perform'd now; Christ is risen without seeing corruption.
It was prophesied before, said they, & it is performed now; christ is risen without seeing corruption.
pn31 vbds vvn a-acp, vvd pns32, cc pn31 vbz vvn av; np1 vbz vvn p-acp vvg n1.
(31) sermon (DIV1)
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9896
Now this which is so singularly peculiar to him, that his flesh should not see corruption, at his second coming, his coming to Judgment, shall be extended to all that are then alive, their flesh shall not see corruption;
Now this which is so singularly peculiar to him, that his Flesh should not see corruption, At his second coming, his coming to Judgement, shall be extended to all that Are then alive, their Flesh shall not see corruption;
av d r-crq vbz av av-j j p-acp pno31, cst po31 n1 vmd xx vvi n1, p-acp po31 ord n-vvg, po31 n-vvg p-acp n1, vmb vbi vvn p-acp d cst vbr av j, po32 n1 vmb xx vvi n1;
(31) sermon (DIV1)
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9897
because (as the Apostle saies, and saies as a secret, as a mystery, behold I shew you a mystery) we shall not all sleep, (that is, not continue in the state of the dead in the grave) but we shall all be changed.
Because (as the Apostle Says, and Says as a secret, as a mystery, behold I show you a mystery) we shall not all sleep, (that is, not continue in the state of the dead in the grave) but we shall all be changed.
c-acp (c-acp dt n1 vvz, cc vvz p-acp dt j-jn, c-acp dt n1, vvb pns11 vvb pn22 dt n1) pns12 vmb xx d n1, (cst vbz, xx vvi p-acp dt n1 pp-f dt j p-acp dt n1) p-acp pns12 vmb d vbi vvn.
(31) sermon (DIV1)
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9898
In an instant we shall have a dissolution, and in the same instant a redintegration, a recompacting of body and soul;
In an instant we shall have a dissolution, and in the same instant a redintegration, a recompacting of body and soul;
p-acp dt n-jn pns12 vmb vhi dt n1, cc p-acp dt d n-jn dt n1, dt n-vvg pp-f n1 cc n1;
(31) sermon (DIV1)
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9899
and that shall be truly a death, and truly a resurrection, but no sleeping no corruption.
and that shall be truly a death, and truly a resurrection, but not sleeping no corruption.
cc cst vmb vbi av-j dt n1, cc av-j dt n1, cc-acp xx vvg dx n1.
(31) sermon (DIV1)
481
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9900
But for us, who dy now, and sleep in the state of the dead, we must all pass this posthume death, this death after death,
But for us, who die now, and sleep in the state of the dead, we must all pass this posthume death, this death After death,
p-acp p-acp pno12, r-crq vvb av, cc vvi p-acp dt n1 pp-f dt j, pns12 vmb d vvi d n1 n1, d n1 p-acp n1,
(31) sermon (DIV1)
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9901
nay this death after burial, this dissolution after dissolution, this death of corruption and putrefaction, of virmiculation and incineration of dissolution and dispersion, in, and from the grave.
nay this death After burial, this dissolution After dissolution, this death of corruption and putrefaction, of virmiculation and incineration of dissolution and dispersion, in, and from the grave.
uh-x d n1 p-acp n1, d n1 p-acp n1, d n1 pp-f n1 cc n1, pp-f n1 cc n1 pp-f n1 cc n1, p-acp, cc p-acp dt n1.
(31) sermon (DIV1)
481
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9902
When those bodies which have been the children of royal Parents, and the Parents of royal Children, must say with Job, to corruption thou art my Father,
When those bodies which have been the children of royal Parents, and the Parents of royal Children, must say with Job, to corruption thou art my Father,
c-crq d n2 r-crq vhb vbn dt n2 pp-f j n2, cc dt n2 pp-f j n2, vmb vvi p-acp n1, p-acp n1 pns21 vb2r po11 n1,
(31) sermon (DIV1)
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9903
& to the worm thou art my Mother & my Sister. & to the worm thou art my Mother & my Sister.
cc p-acp dt n1 pns21 vb2r po11 n1 cc po11 n1.
(31) sermon (DIV1)
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9904
Miserable riddle, when the same worm must be my mother, & my sister, & my self.
Miserable riddle, when the same worm must be my mother, & my sister, & my self.
j n1, c-crq dt d n1 vmb vbi po11 n1, cc po11 n1, cc po11 n1.
(31) sermon (DIV1)
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9905
Miserable incest, when I must be married to mine own mother and sister, and be both Father and Mother, to mine one mother and sister beget and bear that worm, which is all that miserable penury,
Miserable Incest, when I must be married to mine own mother and sister, and be both Father and Mother, to mine one mother and sister beget and bear that worm, which is all that miserable penury,
j n1, c-crq pns11 vmb vbi vvn p-acp po11 d n1 cc n1, cc vbb d n1 cc n1, p-acp po11 crd n1 cc n1 vvi cc vvi d n1, r-crq vbz d cst j n1,
(31) sermon (DIV1)
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9906
when my mouth shall be silled with dust, and the worm shall feed, and feed sweetly upon me.
when my Mouth shall be silled with dust, and the worm shall feed, and feed sweetly upon me.
c-crq po11 n1 vmb vbi vvn p-acp n1, cc dt n1 vmb vvi, cc vvi av-j p-acp pno11.
(31) sermon (DIV1)
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9907
When the ambitious man shall have no satisfaction if the poorest a live tread upon him, When the ambitious man shall have no satisfaction if the Poorest a live tread upon him,
c-crq dt j n1 vmb vhi dx n1 cs dt js dt vvb vvi p-acp pno31,
(31) sermon (DIV1)
481
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9908
nor the poorest receive any contentment, in being made equal to Princes, for they shall be equal but in dust.
nor the Poorest receive any contentment, in being made equal to Princes, for they shall be equal but in dust.
ccx dt js vvi d n1, p-acp vbg vvn j-jn p-acp n2, c-acp pns32 vmb vbi j-jn p-acp p-acp n1.
(31) sermon (DIV1)
481
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9909
One dyeth at his full strength, being wholly at ease, and in quiet, and another dies in the bitterness of his soul, and never eats with pleasure; One Dies At his full strength, being wholly At ease, and in quiet, and Another die in the bitterness of his soul, and never eats with pleasure;
pi vvz p-acp po31 j n1, vbg av-jn p-acp n1, cc p-acp j-jn, cc j-jn n2 p-acp dt n1 pp-f po31 n1, cc av-x vvz p-acp n1;
(31) sermon (DIV1)
481
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9910
but they ly down alike in the dust, and the worm cover them.
but they lie down alike in the dust, and the worm cover them.
cc-acp pns32 vvb a-acp av-j p-acp dt n1, cc dt n1 vvb pno32.
(31) sermon (DIV1)
481
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9911
The worm covers them in Job, and in Esai, it covers them, & is spread under them, (the worm is spread under thee, and the worm covers thee. The worm covers them in Job, and in Isaiah, it covers them, & is spread under them, (the worm is spread under thee, and the worm covers thee.
dt n1 vvz pno32 p-acp np1, cc p-acp np1, pn31 vvz pno32, cc vbz vvn p-acp pno32, (dt n1 vbz vvn p-acp pno21, cc dt n1 vvz pno21.
(31) sermon (DIV1)
481
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9912
There is the mats and the carpet that lie under;
There is the mats and the carpet that lie under;
pc-acp vbz dt n2 cc dt n1 cst vvb p-acp;
(31) sermon (DIV1)
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9913
and there is the state and the canopy that hangs over the greatest of the Sons of men.
and there is the state and the canopy that hangs over the greatest of the Sons of men.
cc pc-acp vbz dt n1 cc dt n1 cst vvz p-acp dt js pp-f dt n2 pp-f n2.
(31) sermon (DIV1)
481
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9914
Even those bodies that were the Temples of the holy Ghost, come to this dilapidation, to ruine, to rubbish, to dust:
Even those bodies that were the Temples of the holy Ghost, come to this dilapidation, to ruin, to rubbish, to dust:
j d n2 cst vbdr dt n2 pp-f dt j n1, vvb p-acp d n1, pc-acp vvi, p-acp n1, p-acp n1:
(31) sermon (DIV1)
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9915
Even the Israel of the Lord, and Jacob himself had no other specification, no other denomination but that, vermis Jacob, thou worm of Jacob. Truly, the consideration of this posthume death, this death after burial, that after God, with whom are the issues of death, hath delivered me from the death of the womb, by bringing me into the world,
Even the Israel of the Lord, and Jacob himself had no other specification, no other denomination but that, vermis Jacob, thou worm of Jacob. Truly, the consideration of this posthume death, this death After burial, that After God, with whom Are the issues of death, hath Delivered me from the death of the womb, by bringing me into the world,
av-j dt np1 pp-f dt n1, cc np1 px31 vhn dx j-jn n1, dx j-jn n1 p-acp d, fw-fr np1, pns21 n1 pp-f np1 av-j, dt n1 pp-f d n1 n1, d n1 p-acp n1, cst p-acp np1, p-acp ro-crq vbr dt n2 pp-f n1, vhz vvn pno11 p-acp dt n1 pp-f dt n1, p-acp vvg pno11 p-acp dt n1,
(31) sermon (DIV1)
481
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9916
and from the manifold deaths of the world, by laying me in the grave.
and from the manifold death's of the world, by laying me in the grave.
cc p-acp dt j n2 pp-f dt n1, p-acp vvg pno11 p-acp dt n1.
(31) sermon (DIV1)
481
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9917
I must die again, in an incineration of this flesh, and in a dispersion of that dust, that all that monarch that spread over many nations alive, must in his dust lie in a corner of that sheet of lead,
I must die again, in an incineration of this Flesh, and in a dispersion of that dust, that all that monarch that spread over many Nations alive, must in his dust lie in a corner of that sheet of led,
pns11 vmb vvi av, p-acp dt n1 pp-f d n1, cc p-acp dt n1 pp-f d n1, cst d cst n1 cst vvd p-acp d n2 j, vmb p-acp po31 n1 vvi p-acp dt n1 pp-f d n1 pp-f n1,
(31) sermon (DIV1)
481
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9918
and there but so long as the lead will last:
and there but so long as the led will last:
cc a-acp p-acp av av-j c-acp dt n1 vmb vvi:
(31) sermon (DIV1)
481
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9919
and that private and retired man, that thought himself his own for ever, and never came forth, must in his dust of the grave be published,
and that private and retired man, that Thought himself his own for ever, and never Come forth, must in his dust of the grave be published,
cc cst j cc j-vvn n1, cst vvd px31 po31 d p-acp av, cc av-x vvd av, vmb p-acp po31 n1 pp-f dt n1 vbb vvn,
(31) sermon (DIV1)
481
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9920
and, (such are the revolutions of graves) be mingled in his dust, with the dust of every high way,
and, (such Are the revolutions of graves) be mingled in his dust, with the dust of every high Way,
cc, (d vbr dt n2 pp-f n2) vbb vvn p-acp po31 n1, p-acp dt n1 pp-f d j n1,
(31) sermon (DIV1)
481
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9921
and of every dunghil, and swallowed in every puddle and pond;
and of every dunghill, and swallowed in every puddle and pond;
cc pp-f d n1, cc vvn p-acp d n1 cc n1;
(31) sermon (DIV1)
481
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9922
this is the most inglorious and contemptible villification, the most deadly and peromptory nullification of man, that we can consider.
this is the most inglorious and contemptible villification, the most deadly and peromptory nullification of man, that we can Consider.
d vbz dt av-ds j cc j n1, dt av-ds j cc j n1 pp-f n1, cst pns12 vmb vvi.
(31) sermon (DIV1)
481
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9923
God seems to have carried the declaration of his power to a great heighth, when he sets the Prophet Ezechiel, in the vally of dry bones, and saies, Son of man can these dry bones live? as though it had been impossible; and yet they did;
God seems to have carried the declaration of his power to a great height, when he sets the Prophet Ezechiel, in the valley of dry bones, and Says, Son of man can these dry bones live? as though it had been impossible; and yet they did;
np1 vvz pc-acp vhi vvn dt n1 pp-f po31 n1 p-acp dt j n1, c-crq pns31 vvz dt n1 np1, p-acp dt n1 pp-f j n2, cc vvz, n1 pp-f n1 vmb d j n2 vvi? c-acp cs pn31 vhd vbn j; cc av pns32 vdd;
(31) sermon (DIV1)
481
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9924
the Lord laid sinews upon them, and flesh, and breathed into them, and they did live.
the Lord laid sinews upon them, and Flesh, and breathed into them, and they did live.
dt n1 vvd n2 p-acp pno32, cc n1, cc vvd p-acp pno32, cc pns32 vdd vvi.
(31) sermon (DIV1)
481
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9925
But in that case there were bones to be seen;
But in that case there were bones to be seen;
p-acp p-acp d n1 a-acp vbdr n2 pc-acp vbi vvn;
(31) sermon (DIV1)
481
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9926
something visible, of which it might be said, can this, this live? but in this death of incineration and dispersion of dust, we see nothing that we can call that mans.
something visible, of which it might be said, can this, this live? but in this death of incineration and dispersion of dust, we see nothing that we can call that men.
pi j, pp-f r-crq pn31 vmd vbi vvn, vmb d, d vvb? cc-acp p-acp d n1 pp-f n1 cc n1 pp-f n1, pns12 vvb pix cst pns12 vmb vvi d n2.
(31) sermon (DIV1)
481
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9927
If we say can this dust live? perchance it cannot.
If we say can this dust live? perchance it cannot.
cs pns12 vvb vmb d n1 vvi? av pn31 vmbx.
(31) sermon (DIV1)
481
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9928
It may be the meer dust of the earth which never did live, nor never shall;
It may be the mere dust of the earth which never did live, nor never shall;
pn31 vmb vbi dt j n1 pp-f dt n1 r-crq av-x vdd vvi, ccx av-x vmb;
(31) sermon (DIV1)
481
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9929
it may be the dust of that mans worms which did live, but shall no more;
it may be the dust of that men worms which did live, but shall no more;
pn31 vmb vbi dt n1 pp-f cst ng1 n2 r-crq vdd vvi, cc-acp vmb dx av-dc;
(31) sermon (DIV1)
481
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9930
it may be the dust of another man that concerns not him of whom it is asked.
it may be the dust of Another man that concerns not him of whom it is asked.
pn31 vmb vbi dt n1 pp-f j-jn n1 cst vvz xx pno31 pp-f ro-crq pn31 vbz vvn.
(31) sermon (DIV1)
481
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9931
This death of incineration and dispersion is to natural reason the most irrecoverable death of all;
This death of incineration and dispersion is to natural reason the most irrecoverable death of all;
d n1 pp-f n1 cc n1 vbz p-acp j n1 dt av-ds j n1 pp-f d;
(31) sermon (DIV1)
481
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9932
and yet Domini Domini sunt exitus mortis, unto God the Lord belong the issues of death,
and yet Domini Domini sunt exitus mortis, unto God the Lord belong the issues of death,
cc av fw-la fw-la fw-la fw-la fw-la, p-acp np1 dt n1 vvb dt n2 pp-f n1,
(31) sermon (DIV1)
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and by recompacting this dust into the same body, and re-inanimating the same body with the same soul, be shall in a blessed and glorious Resurrection, give me such an issue from this Death,
and by recompacting this dust into the same body, and re-inanimating the same body with the same soul, be shall in a blessed and glorious Resurrection, give me such an issue from this Death,
cc p-acp vvg d n1 p-acp dt d n1, cc j dt d n1 p-acp dt d n1, vbb vmb p-acp dt j-vvn cc j n1, vvb pno11 d dt n1 p-acp d n1,
(31) sermon (DIV1)
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as shall never passe into any other death, but establish me in a Life, that shall last as long as the Lord of Life himself.
as shall never pass into any other death, but establish me in a Life, that shall last as long as the Lord of Life himself.
c-acp vmb av-x vvi p-acp d j-jn n1, cc-acp vvb pno11 p-acp dt n1, cst vmb vvi c-acp av-j c-acp dt n1 pp-f n1 px31.
(31) sermon (DIV1)
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And so have you that that belongs to the first acceptation of these words (unto God the Lord belong the issues of Death) That though from the womb to the grave,
And so have you that that belongs to the First acceptation of these words (unto God the Lord belong the issues of Death) That though from the womb to the grave,
cc av vhb pn22 d cst vvz p-acp dt ord n1 pp-f d n2 (p-acp np1 dt n1 vvb dt n2 pp-f n1) d c-acp p-acp dt n1 p-acp dt n1,
(31) sermon (DIV1)
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and in the grave it self, we passe from Death to Death, yet, as Daniel speaks, The Lord our God is able to deliver us, and he will deliver us.
and in the grave it self, we pass from Death to Death, yet, as daniel speaks, The Lord our God is able to deliver us, and he will deliver us.
cc p-acp dt n1 pn31 n1, pns12 vvb p-acp n1 p-acp n1, av, c-acp np1 vvz, dt n1 po12 n1 vbz j pc-acp vvi pno12, cc pns31 vmb vvi pno12.
(31) sermon (DIV1)
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And so we passe to our second accomodation of these words (Unto God the Lord belong the issues of Death) That it belongs to God,
And so we pass to our second accommodation of these words (Unto God the Lord belong the issues of Death) That it belongs to God,
cc av pns12 vvb p-acp po12 ord n1 pp-f d n2 (p-acp np1 dt n1 vvb dt n2 pp-f n1) d pn31 vvz p-acp np1,
(31) sermon (DIV1)
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and not to Man, to passe a Judgement upon us at our Death, or to conclude a dereliction on God's part, upon the manner thereof.
and not to Man, to pass a Judgement upon us At our Death, or to conclude a dereliction on God's part, upon the manner thereof.
cc xx p-acp n1, pc-acp vvi dt n1 p-acp pno12 p-acp po12 n1, cc pc-acp vvi dt n1 p-acp npg1 n1, p-acp dt n1 av.
(31) sermon (DIV1)
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Those Indications which Physitians receive, and those praesagitions which they give for death or recovery in the Patient, they receive,
Those Indications which Physicians receive, and those praesagitions which they give for death or recovery in the Patient, they receive,
d n2 r-crq n2 vvb, cc d n2 r-crq pns32 vvb p-acp n1 cc n1 p-acp dt n1, pns32 vvb,
(31) sermon (DIV1)
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and they give out of the grounds and rules of their Art: But we have no such rule or art to ground a presagition of spiritual death,
and they give out of the grounds and rules of their Art: But we have no such Rule or art to ground a presagition of spiritual death,
cc pns32 vvb av pp-f dt n2 cc n2 pp-f po32 n1: cc-acp pns12 vhb dx d n1 cc n1 pc-acp vvi dt n1 pp-f j n1,
(31) sermon (DIV1)
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and damnation upon any such Indication as we see in any dying man: we see often enough to be sorry, but not to despayr;
and damnation upon any such Indication as we see in any dying man: we see often enough to be sorry, but not to despair;
cc n1 p-acp d d n1 c-acp pns12 vvb p-acp d j-vvg n1: pns12 vvb av av-d pc-acp vbi j, cc-acp xx pc-acp vvi;
(31) sermon (DIV1)
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for the mercies of God work momentanely, in minuts;
for the Mercies of God work momentanely, in minutes;
p-acp dt n2 pp-f np1 vvi av-j, p-acp n2;
(31) sermon (DIV1)
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and many times insensibly to by-standers, or any other then the party departing, and we may be deceived both wayes:
and many times insensibly to bystanders, or any other then the party departing, and we may be deceived both ways:
cc d n2 av-j p-acp n2, cc d n-jn cs dt n1 vvg, cc pns12 vmb vbi vvn d n2:
(31) sermon (DIV1)
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we use to comfort our selves in the death of a friend, if it be testifyed that he went away like a Lamb, that is, but with any reluctation;
we use to Comfort our selves in the death of a friend, if it be testified that he went away like a Lamb, that is, but with any reluctation;
pns12 vvb pc-acp vvi po12 n2 p-acp dt n1 pp-f dt n1, cs pn31 vbb vvn cst pns31 vvd av av-j dt n1, cst vbz, cc-acp p-acp d n1;
(31) sermon (DIV1)
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But God knows, that may have been accompanied with a dangerous damp and stupefaction, and insensibility of his present state.
But God knows, that may have been accompanied with a dangerous damp and stupefaction, and insensibility of his present state.
cc-acp np1 vvz, cst vmb vhi vbn vvn p-acp dt j n-jn cc n1, cc n1 pp-f po31 j n1.
(31) sermon (DIV1)
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Our blessed Saviour admitted colluctations with Death, and a sadnesse even in his Soul to death,
Our blessed Saviour admitted colluctations with Death, and a sadness even in his Soul to death,
po12 j-vvn n1 vvn n2 p-acp n1, cc dt n1 av p-acp po31 n1 p-acp n1,
(31) sermon (DIV1)
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and an agony even to a bloody sweat in his body, and expostulations with God, and exclamations upon the Crosse.
and an agony even to a bloody sweat in his body, and expostulations with God, and exclamations upon the Cross.
cc dt n1 av p-acp dt j n1 p-acp po31 n1, cc n2 p-acp np1, cc n2 p-acp dt n1.
(31) sermon (DIV1)
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He was a devout man, who upon his death-bed, or death-turse (for he was an Hermit) said Septuaginta annis domino servivisti, & mori times? Hast thou serv'd a good Master threescore and ten yeeres, and now art thou loth to goe into his presence? yet Hilarion was loath.
He was a devout man, who upon his deathbed, or death-turse (for he was an Hermit) said Septuagint Annis domino servivisti, & Mori times? Hast thou served a good Master threescore and ten Years, and now art thou loath to go into his presence? yet Hilarion was loath.
pns31 vbds dt j n1, r-crq p-acp po31 n1, cc j (c-acp pns31 vbds dt n1) vvd np1 fw-la fw-la fw-la, cc fw-la n2? vh2 pns21 vvn dt j n1 crd cc crd n2, cc av vb2r pns21 j pc-acp vvi p-acp po31 n1? av np1 vbds j.
(31) sermon (DIV1)
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He was a devoure man (an Hermite) that said that day that he died, Cogitate hodie coepisse servire Domino, & hodie finiturum. Consider this to be the first days service that ever thou didst thy Master to gloryfie him in a christianly and constant death;
He was a devour man (an Hermit) that said that day that he died, Cogitate hodie coepisse Serve Domino, & hodie finiturum. Consider this to be the First days service that ever thou didst thy Master to Glorify him in a christianly and constant death;
pns31 vbds dt vvb n1 (dt n1) cst vvd d n1 cst pns31 vvd, vvi fw-la n1 fw-la fw-la, cc fw-la fw-la. vvb d pc-acp vbi dt ord ng1 n1 cst av pns21 vdd2 po21 n1 pc-acp vvi pno31 p-acp dt av-jp cc j n1;
(31) sermon (DIV1)
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and, if thy first day be thy last day too, how soone dost thou come to receive thy wages;
and, if thy First day be thy last day too, how soon dost thou come to receive thy wages;
cc, cs po21 ord n1 vbi po21 ord n1 av, c-crq av vd2 pns21 vvi pc-acp vvi po21 n2;
(31) sermon (DIV1)
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yet Barlaam could have beene content to have stayed longer for it; Make no ill conclusion upon any man's lothnesse to die.
yet Barlaam could have been content to have stayed longer for it; Make no ill conclusion upon any Man's loathness to die.
av np1 vmd vhi vbn j pc-acp vhi vvn av-jc p-acp pn31; vvb dx j-jn n1 p-acp d ng1 n1 pc-acp vvi.
(31) sermon (DIV1)
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And then, upon violent deaths inflicted, as upon malefactors, Christ himself hath forbidden us by his own death to make any ill conclusion;
And then, upon violent death's inflicted, as upon malefactors, christ himself hath forbidden us by his own death to make any ill conclusion;
cc av, p-acp j n2 vvn, c-acp p-acp n2, np1 px31 vhz vvn pno12 p-acp po31 d n1 pc-acp vvi d j-jn n1;
(31) sermon (DIV1)
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for, his own death had those impressions in it;
for, his own death had those impressions in it;
p-acp, po31 d n1 vhd d n2 p-acp pn31;
(31) sermon (DIV1)
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he was reputed, he was executed as a Malefactor, and no doubt many of them who concurred to his death, did beleeve him to be so.
he was reputed, he was executed as a Malefactor, and no doubt many of them who concurred to his death, did believe him to be so.
pns31 vbds vvn, pns31 vbds vvn p-acp dt n1, cc dx n1 av-d pp-f pno32 q-crq vvd p-acp po31 n1, vdd vvi pno31 pc-acp vbi av.
(31) sermon (DIV1)
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Of sodain deaths, there are scarce examples; to be found in the Scriptures, upon good men;
Of sudden death's, there Are scarce Examples; to be found in the Scriptures, upon good men;
pp-f j n2, pc-acp vbr j n2; pc-acp vbi vvn p-acp dt n2, p-acp j n2;
(31) sermon (DIV1)
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for, death in battail cannot be called sodain death: But God governs not by examples, but by rules;
for, death in battle cannot be called sudden death: But God governs not by Examples, but by rules;
p-acp, n1 p-acp n1 vmbx vbi vvn j n1: cc-acp np1 vvz xx p-acp n2, cc-acp p-acp n2;
(31) sermon (DIV1)
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and therefore make no ill conclusions upon sodain-Death;
and Therefore make no ill conclusions upon sodain-Death;
cc av vvb dx j-jn n2 p-acp n1;
(31) sermon (DIV1)
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9958
nor upon distempers neyther, though perchance accompanied with some words of diffidence and distrust in the mercies of God.
nor upon distempers neither, though perchance accompanied with Some words of diffidence and distrust in the Mercies of God.
ccx p-acp n2 av-dx, cs av vvn p-acp d n2 pp-f n1 cc n1 p-acp dt n2 pp-f np1.
(31) sermon (DIV1)
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9959
The Tree lies as it falls; 'Tis true; but yet it is not the last stroke that fells the Tree;
The Tree lies as it falls; It's true; but yet it is not the last stroke that fells the Tree;
dt n1 vvz c-acp pn31 vvz; pn31|vbz j; cc-acp av pn31 vbz xx dt ord n1 cst vvz dt n1;
(31) sermon (DIV1)
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9960
nor the last word, nor last gaspe that qualifies the Soule.
nor the last word, nor last gasp that Qualifies the Soul.
ccx dt ord n1, ccx vvi n1 cst vvz dt n1.
(31) sermon (DIV1)
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9961
Still pray we for a peaceable life, against violent deaths, and for time of Repentance against sodaine Deaths,
Still pray we for a peaceable life, against violent death's, and for time of Repentance against sudden Death's,
j vvb pns12 p-acp dt j n1, p-acp j n2, cc p-acp n1 pp-f n1 p-acp j n2,
(31) sermon (DIV1)
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and for sober and modest assurance against d•stemper'd and diffident Deaths, but never make ill conclus•ion upon persons overtaken with such Deaths.
and for Sobrium and modest assurance against d•stempered and diffident Death's, but never make ill conclus•ion upon Persons overtaken with such Death's.
cc p-acp j cc j n1 p-acp j cc j n2, cc-acp av-x vvb j-jn n1 p-acp n2 vvn p-acp d n2.
(31) sermon (DIV1)
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9963
Domini, Domini sunt exitus Mortis, To God the Lord belong the issues of Death, and he received Samson, who went out of this world in such a manner (consider it actively, consider it passively;Domini, Domini sunt exitus Mortis, To God the Lord belong the issues of Death, and he received samson, who went out of this world in such a manner (Consider it actively, Consider it passively;
fw-la, fw-la fw-la fw-la fw-la, p-acp np1 dt n1 vvb dt n2 pp-f n1, cc pns31 vvd np1, r-crq vvd av pp-f d n1 p-acp d dt n1 (vvb pn31 av-j, vvb pn31 av-j;
(31) sermon (DIV1)
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in his own death, and in those whom he slew with himself) as was subject to interpretation hard enough;
in his own death, and in those whom he slew with himself) as was Subject to Interpretation hard enough;
p-acp po31 d n1, cc p-acp d r-crq pns31 vvd p-acp px31) c-acp vbds j-jn p-acp n1 j av-d;
(31) sermon (DIV1)
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yet the holy-Ghost hath mov'd Sa•nt Paul to celebrate Samson, in his great Catalogue, and so doth all the Church.
yet the Holy Ghost hath moved Sa•nt Paul to celebrate samson, in his great Catalogue, and so does all the Church.
av dt n1 vhz vvn j np1 pc-acp vvi np1, p-acp po31 j n1, cc av vdz d dt n1.
(31) sermon (DIV1)
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Our Criticall day is not the very day of our death, but the whole course of our life: Our Critical day is not the very day of our death, but the Whole course of our life:
po12 j n1 vbz xx dt j n1 pp-f po12 n1, cc-acp dt j-jn n1 pp-f po12 n1:
(31) sermon (DIV1)
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I thank him, that prayes for me when my bell tolls;
I thank him, that prays for me when my bell tolls;
pns11 vvb pno31, cst vvz p-acp pno11 c-crq po11 n1 vvz;
(31) sermon (DIV1)
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but I thank him much more, that Carechises me, or preaches to me, or instructs me how to live, fac hoc & vives, There's my security;
but I thank him much more, that Carechises me, or Preaches to me, or instructs me how to live, fac hoc & vives, There's my security;
cc-acp pns11 vvb pno31 av-d av-dc, cst np1 pno11, cc vvz p-acp pno11, cc vvz pno11 c-crq pc-acp vvi, fw-la fw-la cc vvz, pc-acp|vbz po11 n1;
(31) sermon (DIV1)
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9969
The mouth of the Lord hath spoken it, Doe this and thou shalt live.
The Mouth of the Lord hath spoken it, Do this and thou shalt live.
dt n1 pp-f dt n1 vhz vvn pn31, vdb d cc pns21 vm2 vvi.
(31) sermon (DIV1)
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9970
But though I doe it yet I shall die too, dy a bodily, a naturall death;
But though I do it yet I shall die too, die a bodily, a natural death;
cc-acp cs pns11 vdb pn31 av pns11 vmb vvi av, vvb dt j, dt j n1;
(31) sermon (DIV1)
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9971
but God never mentions, never seems to consider that death, the bodily, the naturall death. God doth not say Live well, and thou shalt die well;
but God never mentions, never seems to Consider that death, the bodily, the natural death. God does not say Live well, and thou shalt die well;
cc-acp np1 av-x n2, av-x vvz pc-acp vvi d n1, dt j, dt j n1. np1 vdz xx vvi vvb av, cc pns21 vm2 vvi av;
(31) sermon (DIV1)
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well, that is, an easy, a quiet death; but live well here, and thou shalt live well for ever.
well, that is, an easy, a quiet death; but live well Here, and thou shalt live well for ever.
av, cst vbz, dt j, dt j-jn n1; cc-acp vvb av av, cc pns21 vm2 vvi av c-acp av.
(31) sermon (DIV1)
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9973
As the first part of a Sentence peeces well with the last, and never respects, never hearkens after the parenthesis that comes between,
As the First part of a Sentence Pieces well with the last, and never respects, never hearkens After the parenthesis that comes between,
p-acp dt ord n1 pp-f dt n1 n2 av p-acp dt ord, cc av-x vvz, av-x vvz p-acp dt n1 cst vvz p-acp,
(31) sermon (DIV1)
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9974
so doth a good life here, flow into an eternall life, without any consideration what manner of death we die.
so does a good life Here, flow into an Eternal life, without any consideration what manner of death we die.
av vdz dt j n1 av, vvb p-acp dt j n1, p-acp d n1 r-crq n1 pp-f n1 pns12 vvb.
(31) sermon (DIV1)
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9975
But whether the gate of my prison be opened with an oyl'd key (by a gentle and preparing sicknesse) or the gate be hew'd down, by a violent death,
But whither the gate of my prison be opened with an oiled key (by a gentle and preparing sickness) or the gate be hewed down, by a violent death,
p-acp cs dt n1 pp-f po11 n1 vbi vvn p-acp dt vvn n1 (p-acp dt j cc vvg n1) cc dt n1 vbb vvd a-acp, p-acp dt j n1,
(31) sermon (DIV1)
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9976
or the gate be burnt down by a rageing and frantick feaver; a gate into Heaven I shall have;
or the gate be burned down by a raging and frantic fever; a gate into Heaven I shall have;
cc dt n1 vbb vvn a-acp p-acp dt j-vvg cc j n1; dt n1 p-acp n1 pns11 vmb vhi;
(31) sermon (DIV1)
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9977
for, from the Lord is the course of my life, and with God the Lord are the issues of death;
for, from the Lord is the course of my life, and with God the Lord Are the issues of death;
p-acp, p-acp dt n1 vbz dt n1 pp-f po11 n1, cc p-acp np1 dt n1 vbr dt n2 pp-f n1;
(31) sermon (DIV1)
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9978
And farther we carry not this second acceptation of the words, as this issue of death is liberatio in morte, God's care that the Soule be safe, what agonie soever the body suffer in the houre of death;
And farther we carry not this second acceptation of the words, as this issue of death is liberatio in morte, God's care that the Soul be safe, what agony soever the body suffer in the hour of death;
cc av-jc pns12 vvb xx d vvi n1 pp-f dt n2, c-acp d n1 pp-f n1 vbz fw-la p-acp fw-la, npg1 n1 cst dt n1 vbb j, r-crq n1 av dt n1 vvb p-acp dt n1 pp-f n1;
(31) sermon (DIV1)
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9979
but passe to our third and last Part;
but pass to our third and last Part;
cc-acp vvb p-acp po12 ord cc ord n1;
(31) sermon (DIV1)
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9980
as this issue of death is liberatio per mortem, a deliverance by the death of another, by the death of Christ.
as this issue of death is liberatio per mortem, a deliverance by the death of Another, by the death of christ.
c-acp d n1 pp-f n1 vbz fw-la fw-la fw-la, dt n1 p-acp dt n1 pp-f n-jn, p-acp dt n1 pp-f np1.
(31) sermon (DIV1)
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9981
Sufferentiā Job audi•stis & judistis finē Domini, saies S. Ja. 5.11. You have heard of the patience of Job, saies he; Sufferentian Job audi•stis & judistis finē Domini, Says S. Ja. 5.11. You have herd of the patience of Job, Says he;
jp n1 fw-la cc fw-la fw-la fw-la, vvz n1 np1 crd. pn22 vhb vvn pp-f dt n1 pp-f np1, vvz pns31;
(31) sermon (DIV1)
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9982
All this while you have done that; for in every man, calamitous, miserable man a Job speaks;
All this while you have done that; for in every man, calamitous, miserable man a Job speaks;
d d cs pn22 vhb vdn d; c-acp p-acp d n1, j, j n1 dt n1 vvz;
(31) sermon (DIV1)
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9983
Now see the end of the Lord, saith that Apostle, which is not that end which the Lord proposed to himself (Salvation to us) nor the end which he proposes to us (conformity to him) but, See the end of the Lord saies he, the end that the Lord himself came to, Death,Now see the end of the Lord, Says that Apostle, which is not that end which the Lord proposed to himself (Salvation to us) nor the end which he proposes to us (conformity to him) but, See the end of the Lord Says he, the end that the Lord himself Come to, Death,
av vvi dt n1 pp-f dt n1, vvz d n1, r-crq vbz xx d n1 r-crq dt n1 vvn p-acp px31 (n1 p-acp pno12) cc dt n1 r-crq pns31 vvz p-acp pno12 (n1 p-acp pno31) cc-acp, vvb dt n1 pp-f dt n1 vvz pns31, dt n1 cst dt n1 px31 vvd p-acp, n1,
(31) sermon (DIV1)
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9984
and a painfull, and a shamefull death.
and a painful, and a shameful death.
cc dt j, cc dt j n1.
(31) sermon (DIV1)
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9985
But why did he die? and why die so? Quia Domini Domini sunt exitus Mortis (as Saint Augustine interpreting this Text, answers that question) because to this God our Lord belong'd these issues of Death;
But why did he die? and why die so? Quia Domini Domini sunt exitus Mortis (as Saint Augustine interpreting this Text, answers that question) Because to this God our Lord belonged these issues of Death;
p-acp q-crq vdd pns31 vvi? cc q-crq vvb av? fw-la fw-la fw-la fw-la fw-la fw-la (c-acp n1 np1 n-vvg d n1, vvz cst vvb) c-acp p-acp d np1 po12 n1 vvd d n2 pp-f n1;
(31) sermon (DIV1)
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Quid apertius diceretur? sayes he there;Quid apertius diceretur? Says he there;
fw-la fw-la fw-la? vvz pns31 a-acp;
(31) sermon (DIV1)
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9987
what can be more obvious, more manifest, then this sense of these words? In the former part of the verse it is said, He that is our God is the God of Salvation;
what can be more obvious, more manifest, then this sense of these words? In the former part of the verse it is said, He that is our God is the God of Salvation;
q-crq vmb vbi av-dc j, av-dc j, cs d n1 pp-f d n2? p-acp dt j n1 pp-f dt n1 pn31 vbz vvn, pns31 cst vbz po12 n1 vbz dt n1 pp-f n1;
(31) sermon (DIV1)
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9988
Deus salvos faciendi, so he reads it, The God that must save us;Deus salvos faciendi, so he reads it, The God that must save us;
fw-la fw-la fw-la, av pns31 vvz pn31, dt n1 cst vmb vvi pno12;
(31) sermon (DIV1)
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9989
Who can that be, saith he, but Jesus? For therefore that name was given him,
Who can that be, Says he, but jesus? For Therefore that name was given him,
q-crq vmb d vbi, vvz pns31, cc-acp np1? p-acp av d n1 vbds vvn pno31,
(31) sermon (DIV1)
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9990
because he was to save us:
Because he was to save us:
c-acp pns31 vbds pc-acp vvi pno12:
(31) sermon (DIV1)
483
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And to this Jesus, saith he, this Saviour, belongs the issues of Death, Nec oportuit cum de hac vita alios exitus habere, quam mortis, Being come into this life in our mortall nature, he could not goe out of it any other way then by Death.
And to this jesus, Says he, this Saviour, belongs the issues of Death, Nec Opportune cum de hac vita Alioth exitus habere, quam mortis, Being come into this life in our Mortal nature, he could not go out of it any other Way then by Death.
cc p-acp d np1, vvz pns31, d n1, vvz dt n2 pp-f n1, fw-la n1 fw-la fw-la fw-la fw-la n2 fw-la fw-la, fw-la fw-la, vbg vvn p-acp d n1 p-acp po12 j-jn n1, pns31 vmd xx vvi av pp-f pn31 d j-jn n1 av p-acp n1.
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Ideo dictum (saith he) therefore is it said, To God the Lord belong the issues of Death; Ideo dictum (Says he) Therefore is it said, To God the Lord belong the issues of Death;
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Ut ostenderetur moriendo nos salvos facturum, to shew that his way to save us, was to die.Ut ostenderetur moriendo nos salvos facturum, to show that his Way to save us, was to die.
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And from this Text doth Saint Isiodore prove, that Christ was truly man (which,
And from this Text does Saint Isidore prove, that christ was truly man (which,
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as many Sects of Hereticks denied, as that he was truly God) because to him,
as many Sects of Heretics denied, as that he was truly God) Because to him,
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though he were Dominus Dominus (as the Text doubles it) God the Lord, yet to him, to God the Lord belong'd the issues of Death.
though he were Dominus Dominus (as the Text doubles it) God the Lord, yet to him, to God the Lord belonged the issues of Death.
cs pns31 vbdr fw-la fw-la (c-acp dt n1 vvz pn31) np1 dt n1, av p-acp pno31, p-acp np1 dt n1 vvd dt n2 pp-f n1.
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Oportuit cum pati, more cannot be said, then Christ himself saith of himself, These, things Christ ought to suffer; Opportune cum pati, more cannot be said, then christ himself Says of himself, These, things christ ought to suffer;
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He had no other way but by Death.
He had no other Way but by Death.
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So then, this part of our Sermon must necessarily be a Passion Sermon, since all his life was a continuall Passion, all our Lent may well be a continual good-Friday;
So then, this part of our Sermon must necessarily be a Passion Sermon, since all his life was a continual Passion, all our Lent may well be a continual Good Friday;
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Christ's painfull Life took off none of the pains of his Death; he felt not the lesse then, for having felt so much before;
Christ's painful Life took off none of the pains of his Death; he felt not the less then, for having felt so much before;
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nor will any thing that shall be said before, lessen, but rather enlarge your devotion to that which shall be said of his Passion, at the time of the due solemnization thereof.
nor will any thing that shall be said before, lessen, but rather enlarge your devotion to that which shall be said of his Passion, At the time of the due solemnization thereof.
ccx vmb d n1 cst vmb vbi vvn a-acp, vvi, cc-acp av-c vvb po22 n1 p-acp d r-crq vmb vbi vvn pp-f po31 n1, p-acp dt n1 pp-f dt j-jn n1 av.
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Christ bled not a drop the lesse at last, for having bled at his Circumcision before,
christ bled not a drop the less At last, for having bled At his Circumcision before,
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nor will you shed a teare the lesse then, if you shed some now.
nor will you shed a tear the less then, if you shed Some now.
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And therefore be now content to consider with me, how to this God the Lord belong'd the issues of Death.
And Therefore be now content to Consider with me, how to this God the Lord belonged the issues of Death.
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That God the Lord, The Lord of Life could die, is a strange contemplation; That the red-Sea could be dry;That God the Lord, The Lord of Life could die, is a strange contemplation; That the Red Sea could be dry;
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That the Sun could stand still; That an Oven could be seven times heat and not burn; That the Sun could stand still; That an Oven could be seven times heat and not burn;
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That Lyons could be hungry and not bite, is strange, miraculously strange; But super-miraculous, That God could die:
That Lyons could be hungry and not bite, is strange, miraculously strange; But super-miraculous, That God could die:
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But that God would die, is an exaltation of that; But, even of that also, it is a super-exaltation, that God should die, must die;
But that God would die, is an exaltation of that; But, even of that also, it is a superexaltation, that God should die, must die;
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and non exitus (saith Saint Augustin ) God the Lord had no issue but by death,
and non exitus (Says Faint Augustin) God the Lord had no issue but by death,
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and oportuit pati (saith Christ himself) all this Christ ought to suffer, was bound to suffer.
and Opportune pati (Says christ himself) all this christ ought to suffer, was bound to suffer.
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Deus ultionum Deus, saith David, God is the God of Revenges; He would not passe over the sin of man unrevenged, unpunished. Deus ultionum Deus, Says David, God is the God of Revenges; He would not pass over the since of man unrevenged, unpunished.
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But then, Deus ultionum libere egit (sayes that place) The God of Revenges works freely;
But then, Deus ultionum libere egit (Says that place) The God of Revenges works freely;
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he punishes, he spares whom he will; and would he not spare himself? He would not.
he Punishes, he spares whom he will; and would he not spare himself? He would not.
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Dilectio fortis ut Mors, Love is as strong as Death; stronger; it drew in Death, that naturally was not welcome. Love fortis ut Mors, Love is as strong as Death; Stronger; it drew in Death, that naturally was not welcome.
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Si possibile (saith Christ) If it be possible let this Cup passe, when his Love, expressed in a former Decree with his Father, had made it impossible. Many waters quench not Love; Christ tryed many;Si possibile (Says christ) If it be possible let this Cup pass, when his Love, expressed in a former decree with his Father, had made it impossible. Many waters quench not Love; christ tried many;
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He was baptized out of his Love, and his love determin'd not there; He wept over Jerusalem out of his love, and his love determined not there;
He was baptised out of his Love, and his love determined not there; He wept over Jerusalem out of his love, and his love determined not there;
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He mingled blood with water in his Agony and that determined not his love; He wept pure blood, all his blood, at all his eyes, at all his pores;
He mingled blood with water in his Agony and that determined not his love; He wept pure blood, all his blood, At all his eyes, At all his pores;
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in his flagellations, and thornes; (to the Lord our God) belonged the issues of blood.) and these expressed,
in his flagellations, and thorns; (to the Lord our God) belonged the issues of blood.) and these expressed,
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but these did not quench his love. He would not spare, nay, he would not spare himself;
but these did not quench his love. He would not spare, nay, he would not spare himself;
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There was nothing more free, more voluntary, more spontaneous then the death of Christ; 'Tis true, libere egit, he died voluntarily;
There was nothing more free, more voluntary, more spontaneous then the death of christ; It's true, libere egit, he died voluntarily;
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But yet, when we consider the contract that had passed between his Father and him, there was an Oportuit, a kinde of necessity upon him, All this Christ ought to suffer;
But yet, when we Consider the contract that had passed between his Father and him, there was an Opportune, a kind of necessity upon him, All this christ ought to suffer;
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And when shall we date this obligation, this Oportuit, this necessity, when shall we say it begun? Certainly this Decree by which Christ was to suffer all this, was an eternall Decree;
And when shall we date this obligation, this Opportune, this necessity, when shall we say it begun? Certainly this decree by which christ was to suffer all this, was an Eternal decree;
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and was there any thing before that that was eternall? Infi•ite love, eternall love;
and was there any thing before that that was Eternal? Infi•ite love, Eternal love;
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be pleased to follow this home, and to consider it seriously, that what liberty soever we can conceive in Christ, to dy,
be pleased to follow this home, and to Consider it seriously, that what liberty soever we can conceive in christ, to die,
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or not to dy, this necessity of dying, this Decree is as eternall as that Liberty,
or not to die, this necessity of dying, this decree is as Eternal as that Liberty,
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and yet how small a matter made he of this Necessity, and this dying? His Father calls it but a Bruise,
and yet how small a matter made he of this Necessity, and this dying? His Father calls it but a Bruise,
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and but a bruising of his heele (The Serpent shall bruise his heele) and yet that was, that the Serpent should practise and compasse his death.
and but a bruising of his heel (The Serpent shall bruise his heel) and yet that was, that the Serpent should practise and compass his death.
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Himself calls it but a Baptism, as though he were to be the better for it;
Himself calls it but a Baptism, as though he were to be the better for it;
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I have a Baptism to be baptized with; and he was in paine till it was accomplished; I have a Baptism to be baptised with; and he was in pain till it was accomplished;
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and yet this Baptism was his death.
and yet this Baptism was his death.
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The holy-Ghost calls it Joy (For the joy which was set before him, he endured the Crosse) which was not a joy of his reward after his passion, but a joy that filled him even in the middest of those torments, and arose from them.
The Holy Ghost calls it Joy (For the joy which was Set before him, he endured the Cross) which was not a joy of his reward After his passion, but a joy that filled him even in the midst of those torments, and arose from them.
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When Christ cals his passion Calicem, a cup, and no worse, (Can ye drink of my cup;) He speaks not odiously, not with detestation of it; indeed it was a cup;
When christ calls his passion Calicem, a cup, and no Worse, (Can you drink of my cup;) He speaks not odiously, not with detestation of it; indeed it was a cup;
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salus mundo, A health to all the world; salus mundo, A health to all the world;
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and quid retribuem, saies David, What shall I render unto the Lord? Answer you with David, Accipiam Calicom, I will take the cup of salvation.
and quid retribuem, Says David, What shall I render unto the Lord? Answer you with David, Accipiam Calicom, I will take the cup of salvation.
cc fw-la fw-la, vvz np1, q-crq vmb pns11 vvi p-acp dt n1? vvb pn22 p-acp np1, np1 np1, pns11 vmb vvi dt n1 pp-f n1.
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Take that, that cup of salvation his passion, if not into your present imitation, yet into your present contemplation,
Take that, that cup of salvation his passion, if not into your present imitation, yet into your present contemplation,
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and behold how that Lord who was God yet could die, would die, must die for your salvation.
and behold how that Lord who was God yet could die, would die, must die for your salvation.
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That Moses and Elias talked with Christ in the transfiguration both St. Matthew, and St. Mark tel us;
That Moses and Elias talked with christ in the transfiguration both Saint Matthew, and Saint Mark tell us;
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but what they talked of, only St. Luke; Dicebant excessum ejus, saies he;
but what they talked of, only Saint Lycia; Said excessum His, Says he;
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they talked of his decease, of his death, which was to be accomplished at Jerusalem. The word is of his Exodus, the very word of our Text, Exitus, his issue by death.
they talked of his decease, of his death, which was to be accomplished At Jerusalem. The word is of his Exodus, the very word of our Text, Exitus, his issue by death.
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Moses, who in his Exodus had prefigured this issue of our Lord, and in passing Israel out of Egypt through the red sea, had foretold in that actual prophecy Christs passing of mankind through the sea of his blood,Moses, who in his Exodus had prefigured this issue of our Lord, and in passing Israel out of Egypt through the read sea, had foretold in that actual prophecy Christ passing of mankind through the sea of his blood,
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and Elias, whose Exodus, and issue out of this world, was a figure of Christs ascension, had no doubt a great satisfaction, in talking with our blessed Lord, De excessu ejus, of the full consummation of all this in his death, which was to be accomplished at Jerusalem. Our meditation of his death should be more viseral,
and Elias, whose Exodus, and issue out of this world, was a figure of Christ Ascension, had no doubt a great satisfaction, in talking with our blessed Lord, De excessu His, of the full consummation of all this in his death, which was to be accomplished At Jerusalem. Our meditation of his death should be more viseral,
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and affect us more, because it is of a thing already done. The ancient Romans had a certain tenderness, and detestation of the name of death;
and affect us more, Because it is of a thing already done. The ancient Roman had a certain tenderness, and detestation of the name of death;
cc vvb pno12 dc, c-acp pn31 vbz pp-f dt n1 av vdn. dt j njp2 vhd dt j n1, cc n1 pp-f dt n1 pp-f n1;
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they would not name death, no not in their wils;
they would not name death, no not in their wills;
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there they would not say, Si mori contingat, but Si quid humanitas contingat, not if or when I die,
there they would not say, Si Mori contingat, but Si quid humanitas contingat, not if or when I die,
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but when the course of nature is accomplished upon me.
but when the course of nature is accomplished upon me.
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To us, that speak daily of the death of Christ, (He was crucified, dead and buried) can the memory or the mention of our death be irksome or bitter? There are in these latter times amongst us, that name death freely enough,
To us, that speak daily of the death of christ, (He was Crucified, dead and buried) can the memory or the mention of our death be irksome or bitter? There Are in these latter times among us, that name death freely enough,
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and the death of God, but in blasphemous oaths and execrations.
and the death of God, but in blasphemous Oaths and execrations.
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(31) sermon (DIV1)
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Miserable men, who shall therefore be said never to have named Jesus, because they have named him too often;
Miserable men, who shall Therefore be said never to have nam jesus, Because they have nam him too often;
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10049
and therefore hear Jesus say, Nescive vos I never knew you; because they made themselves too familiar with him.
and Therefore hear jesus say, Nescive vos I never knew you; Because they made themselves too familiar with him.
cc av vvb np1 vvi, j fw-fr pns11 av-x vvd pn22; c-acp pns32 vvd px32 av j-jn p-acp pno31.
(31) sermon (DIV1)
486
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10050
Moses and Elias talked with Christ of his death only in a holy and joyful sence of the benefit which they and all the world were to receive by it.Moses and Elias talked with christ of his death only in a holy and joyful sense of the benefit which they and all the world were to receive by it.
np1 cc np1 vvn p-acp np1 pp-f po31 n1 av-j p-acp dt j cc j n1 pp-f dt n1 r-crq pns32 cc d dt n1 vbdr pc-acp vvi p-acp pn31.
(31) sermon (DIV1)
486
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10051
Discourses of religion should not be out of curiosity, but edification.
Discourses of Religion should not be out of curiosity, but edification.
n2 pp-f n1 vmd xx vbi av pp-f n1, cc-acp n1.
(31) sermon (DIV1)
486
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10052
And then they talked with Christ of his death, at that time when he was at the greatest heighth of glory, that ever he admitted in this world; that is, his transfiguration.
And then they talked with christ of his death, At that time when he was At the greatest height of glory, that ever he admitted in this world; that is, his transfiguration.
cc av pns32 vvd p-acp np1 pp-f po31 n1, p-acp d n1 c-crq pns31 vbds p-acp dt js n1 pp-f n1, cst av pns31 vvd p-acp d n1; d vbz, po31 n1.
(31) sermon (DIV1)
486
Page 409
10053
And we are afraid to speak to the great men of this world of their death,
And we Are afraid to speak to the great men of this world of their death,
cc pns12 vbr j pc-acp vvi p-acp dt j n2 pp-f d n1 pp-f po32 n1,
(31) sermon (DIV1)
486
Page 409
10054
but nourish in them a vain imagination of immortallity and immutability.
but nourish in them a vain imagination of immortality and immutability.
cc-acp vvb p-acp pno32 dt j n1 pp-f n1 cc n1.
(31) sermon (DIV1)
486
Page 409
10055
But bonum est nobis esse hic, (as St. Peter said there) It is good to dwell here, in this consideration of his death,
But bonum est nobis esse hic, (as Saint Peter said there) It is good to dwell Here, in this consideration of his death,
p-acp fw-la fw-la fw-la fw-la fw-la, (c-acp n1 np1 vvd a-acp) pn31 vbz j pc-acp vvi av, p-acp d n1 pp-f po31 n1,
(31) sermon (DIV1)
486
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10056
and therefore transfer we our Tabernacle, (our devotion) through some of these steps, which God the Lord made to his issue of death, that day.
and Therefore transfer we our Tabernacle, (our devotion) through Some of these steps, which God the Lord made to his issue of death, that day.
cc av vvi pns12 po12 n1, (po12 n1) p-acp d pp-f d n2, r-crq np1 dt n1 vvd p-acp po31 n1 pp-f n1, cst n1.
(31) sermon (DIV1)
486
Page 409
10057
Take in his whole day, from the hour that Christ eat the passover upon Thursday, to the hour in which he died the next day.
Take in his Whole day, from the hour that christ eat the passover upon Thursday, to the hour in which he died the next day.
vvb p-acp po31 j-jn n1, p-acp dt n1 cst np1 vvi dt n1 p-acp np1, p-acp dt n1 p-acp r-crq pns31 vvd dt ord n1.
(31) sermon (DIV1)
487
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10058
Make this present day, that day in thy devotion, and consider what he did, and remember what you have done.
Make this present day, that day in thy devotion, and Consider what he did, and Remember what you have done.
n1 d j n1, cst n1 p-acp po21 n1, cc vvb r-crq pns31 vdd, cc vvb r-crq pn22 vhb vdn.
(31) sermon (DIV1)
487
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10059
Before he instituted and celebrated the sacrament, (which was after the eating of the passover) he proceeded to the act of humility, to wash his Disciples feet;
Before he instituted and celebrated the sacrament, (which was After the eating of the passover) he proceeded to the act of humility, to wash his Disciples feet;
p-acp pns31 vvd cc vvd dt n1, (r-crq vbds p-acp dt n-vvg pp-f dt n1) pns31 vvd p-acp dt n1 pp-f n1, pc-acp vvi po31 n2 n2;
(31) sermon (DIV1)
487
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10060
even Peters, who for a while resisted him.
even Peter's, who for a while resisted him.
av npg1, r-crq p-acp dt n1 vvd pno31.
(31) sermon (DIV1)
487
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10061
In thy preparation to the holy and blessed sacrament, hast thou with a sincere humilty sought a reconciliation with all the world,
In thy preparation to the holy and blessed sacrament, hast thou with a sincere humility sought a reconciliation with all the world,
p-acp po21 n1 p-acp dt j cc j-vvn n1, vh2 pns21 p-acp dt j n1 vvd dt n1 p-acp d dt n1,
(31) sermon (DIV1)
487
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10062
even with those who have been averse from it, and refused that reconciliation from thee? If so, (and not else) thou hast spent that first part, of this his last day, in a conformity with him.
even with those who have been averse from it, and refused that reconciliation from thee? If so, (and not Else) thou hast spent that First part, of this his last day, in a conformity with him.
av p-acp d r-crq vhb vbn j p-acp pn31, cc vvd cst n1 p-acp pno21? cs av, (cc xx av) pns21 vh2 vvn d ord n1, pp-f d po31 ord n1, p-acp dt n1 p-acp pno31.
(31) sermon (DIV1)
487
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10063
After the sacrament, he spent the time til night in prayer, in preaching, in Psalms.
After the sacrament, he spent the time till night in prayer, in preaching, in Psalms.
p-acp dt n1, pns31 vvd dt n1 p-acp n1 p-acp n1, p-acp vvg, p-acp n2.
(31) sermon (DIV1)
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10064
Hast thou considered that a worthy receiving of the sacrament consists in a continuation of holiness after,
Hast thou considered that a worthy receiving of the sacrament consists in a continuation of holiness After,
vh2 pns21 vvn cst dt j n-vvg pp-f dt n1 vvz p-acp dt n1 pp-f n1 a-acp,
(31) sermon (DIV1)
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10065
as wel as in a preparation before? If so, thou hast therein also conformed thy self to him:
as well as in a preparation before? If so, thou hast therein also conformed thy self to him:
c-acp av c-acp p-acp dt n1 a-acp? cs av, pns21 vh2 av av vvn po21 n1 p-acp pno31:
(31) sermon (DIV1)
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10066
so Christ spent his time till night.
so christ spent his time till night.
av np1 vvd po31 n1 p-acp n1.
(31) sermon (DIV1)
487
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10067
At night he went into the garden to pray, and he prayed prolixius; He spent much time in prayer.
At night he went into the garden to pray, and he prayed prolixius; He spent much time in prayer.
p-acp n1 pns31 vvd p-acp dt n1 pc-acp vvi, cc pns31 vvd n1; pns31 vvd d n1 p-acp n1.
(31) sermon (DIV1)
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10068
How much? because it is literally expressed that he praied there three several times, How much? Because it is literally expressed that he prayed there three several times,
c-crq d? c-acp pn31 vbz av-j vvn cst pns31 vvd a-acp crd j n2,
(31) sermon (DIV1)
487
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10069
and that returning to his Disciples after his first prayer, and finding them asleep, said, could ye not watch with me one hour;
and that returning to his Disciples After his First prayer, and finding them asleep, said, could you not watch with me one hour;
cc d vvg p-acp po31 n2 p-acp po31 ord n1, cc vvg pno32 j, vvd, vmd pn22 xx vvi p-acp pno11 crd n1;
(31) sermon (DIV1)
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10070
it is collected that he spent three houres in prayer. I dare scarce ask thee whither thou wentst, or how thou disposedst of thy self, it is collected that he spent three hours in prayer. I Dare scarce ask thee whither thou wentest, or how thou disposedst of thy self,
pn31 vbz vvn cst pns31 vvd crd n2 p-acp n1. pns11 vvb av-j vvi pno21 c-crq pns21 vvd2, cc c-crq pns21 vvd2 pp-f po21 n1,
(31) sermon (DIV1)
487
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10071
when it grew dark and after last night.
when it grew dark and After last night.
c-crq pn31 vvd j cc p-acp ord n1.
(31) sermon (DIV1)
487
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10072
If that time were spent in a holy recommendation of thy self to God, and a submission of thy will to his;
If that time were spent in a holy recommendation of thy self to God, and a submission of thy will to his;
cs d n1 vbdr vvn p-acp dt j n1 pp-f po21 n1 p-acp np1, cc dt n1 pp-f po21 n1 p-acp png31;
(31) sermon (DIV1)
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10073
that it was spent in a conformity to him. In that time, and in those prayers was his agony and bloody sweat.
that it was spent in a conformity to him. In that time, and in those Prayers was his agony and bloody sweat.
cst pn31 vbds vvn p-acp dt n1 p-acp pno31. p-acp d n1, cc p-acp d n2 vbds po31 n1 cc j n1.
(31) sermon (DIV1)
487
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10074
I will hope that thou didst pray; but not every ordinary and customary prayer, but prayer actually accompanied with shedding of tears,
I will hope that thou didst pray; but not every ordinary and customary prayer, but prayer actually accompanied with shedding of tears,
pns11 vmb vvi cst pns21 vdd2 vvi; cc-acp xx d j cc j n1, cc-acp n1 av-j vvn p-acp vvg pp-f n2,
(31) sermon (DIV1)
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10075
and dispositively, in a readiness to shed blood for his glory in necessary cases, puts thee into a corformity with him.
and dispositively, in a readiness to shed blood for his glory in necessary cases, puts thee into a corformity with him.
cc av-j, p-acp dt n1 pc-acp vvi n1 p-acp po31 n1 p-acp j n2, vvz pno21 p-acp dt n1 p-acp pno31.
(31) sermon (DIV1)
487
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10076
About midnight he was taken and bound with a kiss.
About midnight he was taken and bound with a kiss.
p-acp n1 pns31 vbds vvn cc vvn p-acp dt n1.
(31) sermon (DIV1)
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10077
Art thou not too conformable to him in that? Is not that too literally, too exactly thy case? At midnight to have been taken,
Art thou not too conformable to him in that? Is not that too literally, too exactly thy case? At midnight to have been taken,
vb2r pns21 xx av j p-acp pno31 p-acp d? vbz xx d av av-j, av av-j po21 n1? p-acp n1 pc-acp vhi vbn vvn,
(31) sermon (DIV1)
487
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10078
and bound with a kiss? from thence he was carried back to Jerusalem; first to Annas, then to Caiphas, and, (as late as it was) there he was examined,
and bound with a kiss? from thence he was carried back to Jerusalem; First to Annas, then to Caiaphas, and, (as late as it was) there he was examined,
cc vvn p-acp dt n1? p-acp av pns31 vbds vvn av p-acp np1; ord p-acp npg1, av p-acp np1, cc, (c-acp av-j c-acp pn31 vbds) a-acp pns31 vbds vvn,
(31) sermon (DIV1)
487
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10079
and buffeted, and delivered over to the custody of those officers, from whom he received all those irr•sions,
and buffeted, and Delivered over to the custody of those Officers, from whom he received all those irr•sions,
cc vvn, cc vvd a-acp p-acp dt n1 pp-f d n2, p-acp ro-crq pns31 vvd d d n2,
(31) sermon (DIV1)
487
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10080
and violences, the covering of his face, the spitting upon his face, the blasphemies of words,
and violences, the covering of his face, the spitting upon his face, the Blasphemies of words,
cc n2, dt n-vvg pp-f po31 n1, dt j-vvg p-acp po31 n1, dt n2 pp-f n2,
(31) sermon (DIV1)
487
Page 404
10081
and the smartness of blows which that Gospel mentions.
and the smartness of blows which that Gospel mentions.
cc dt n1 pp-f n2 r-crq cst n1 n2.
(31) sermon (DIV1)
487
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10082
In which compass fell that Gallicinium, that crowing of the Cock, which called up Peter to his repentance.
In which compass fell that Gallicinium, that crowing of the Cock, which called up Peter to his Repentance.
p-acp r-crq n1 vvd cst np1, d n-vvg pp-f dt n1, r-crq vvd a-acp np1 p-acp po31 n1.
(31) sermon (DIV1)
487
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10083
How thou passedst all that time last night, thou knowest.
How thou passedst all that time last night, thou Knowest.
c-crq pns21 js-vvn d cst n1 ord n1, pns21 vv2.
(31) sermon (DIV1)
487
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10084
If thou didst any thing then that needed Peters tears, and hast not shed them, let me be thy Cock, do it now;
If thou didst any thing then that needed Peter's tears, and hast not shed them, let me be thy Cock, do it now;
cs pns21 vdd2 d n1 av cst vvd npg1 n2, cc vvb xx vvn pno32, vvb pno11 vbi po21 n1, vdb pn31 av;
(31) sermon (DIV1)
487
Page 404
10085
now thy Master, (in the unworthyest of his servants) looks back upon thee, Do it now.
now thy Master, (in the Unworthiest of his Servants) looks back upon thee, Do it now.
av po21 n1, (p-acp dt js pp-f po31 n2) vvz av p-acp pno21, vdb pn31 av.
(31) sermon (DIV1)
487
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10086
Betimes in the morning, as soon as it was day, the Jews held a Councel in the high Priests house,
Betimes in the morning, as soon as it was day, the jews held a Council in the high Priests house,
av p-acp dt n1, c-acp av c-acp pn31 vbds n1, dt np2 vvd dt n1 p-acp dt j ng1 n1,
(31) sermon (DIV1)
487
Page 404
10087
and agreed upon their evidence against him, & then carried him to Pilate, who was to be his Judg. Didst thou accuse thy self when thou wak'dst this morning,
and agreed upon their evidence against him, & then carried him to Pilate, who was to be his Judges Didst thou accuse thy self when thou wak'dst this morning,
cc vvn p-acp po32 n1 p-acp pno31, cc av vvd pno31 p-acp np1, r-crq vbds pc-acp vbi po31 np1 vdd2 pns21 vvi po21 n1 c-crq pns21 vvd2 d n1,
(31) sermon (DIV1)
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Page 411
10088
& wast thou content to admit even fals accusations, that is, rather to suspect actions to have been sin which were not,
& wast thou content to admit even falls accusations, that is, rather to suspect actions to have been since which were not,
cc vvb pns21 j pc-acp vvi av j n2, cst vbz, av-c pc-acp vvi n2 pc-acp vhi vbn n1 r-crq vbdr xx,
(31) sermon (DIV1)
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10089
then to smother & justifie such as were truly sins? then thou spendst that hour in conformity to him.
then to smother & justify such as were truly Sins? then thou spendest that hour in conformity to him.
cs pc-acp vvi cc vvi d c-acp vbdr av-j n2? cs pns21 vv2 d n1 p-acp n1 p-acp pno31.
(31) sermon (DIV1)
487
Page 411
10090
Pilat found no evidence against him;Pilat found no evidence against him;
np1 vvd dx n1 p-acp pno31;
(31) sermon (DIV1)
487
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10091
& therefore to ease himself, & to pass a complement upon Herod, Tetrarch of Galilee, who was at that time at Jerusalem, (because Christ being a Galilean was of Herods jurisdiction) Pilat sent him to Herod; & rather as a mad man,
& Therefore to ease himself, & to pass a compliment upon Herod, Tetrarch of Galilee, who was At that time At Jerusalem, (Because christ being a Galilean was of Herods jurisdiction) Pilat sent him to Herod; & rather as a mad man,
cc av pc-acp vvi px31, cc pc-acp vvi dt n1 p-acp np1, n1 pp-f np1, r-crq vbds p-acp d n1 p-acp np1, (c-acp np1 vbg dt j vbds pp-f npg1 n1) np1 vvd pno31 p-acp np1; cc av-c p-acp dt j n1,
(31) sermon (DIV1)
487
Page 411
10092
then a malefactor, Herod remanded him with scorns to Pilat to proceed against him; & this was about 8 of the Clock.
then a Malefactor, Herod remanded him with scorns to Pilat to proceed against him; & this was about 8 of the Clock.
cs dt n1, np1 vvd pno31 p-acp n2 p-acp zz pc-acp vvi p-acp pno31; cc d vbds p-acp crd pp-f dt n1.
(31) sermon (DIV1)
487
Page 411
10093
Hast thou been content to come to this inquisition, this examination, this agitation, this cribration, this pursuit of thy conscience, to sift it, to follow it from the sins of thy youth to thy present sins, from the sins of thy bed to the sins of thy board,
Hast thou been content to come to this inquisition, this examination, this agitation, this cribration, this pursuit of thy conscience, to sift it, to follow it from the Sins of thy youth to thy present Sins, from the Sins of thy Bed to the Sins of thy board,
vh2 pns21 vbn j pc-acp vvi p-acp d n1, d n1, d n1, d n1, d n1 pp-f po21 n1, pc-acp vvi pn31, pc-acp vvi pn31 p-acp dt n2 pp-f po21 n1 p-acp po21 j n2, p-acp dt n2 pp-f po21 n1 p-acp dt n2 pp-f po21 n1,
(31) sermon (DIV1)
487
Page 411
10094
and from the substance to the circumstance of thy sins;
and from the substance to the circumstance of thy Sins;
cc p-acp dt n1 p-acp dt n1 pp-f po21 n2;
(31) sermon (DIV1)
487
Page 411
10095
that's time spent like thy Saviours, Pilat would have sav'd Christ by using the priviledg of the day in his behalf,
that's time spent like thy Saviors, Pilat would have saved christ by using the privilege of the day in his behalf,
d|vbz n1 vvn av-j po21 ng1, zz vmd vhi vvn np1 p-acp vvg dt n1 pp-f dt n1 p-acp po31 n1,
(31) sermon (DIV1)
487
Page 411
10096
because that day one prisoner was to be delivered;
Because that day one prisoner was to be Delivered;
c-acp cst n1 crd n1 vbds pc-acp vbi vvn;
(31) sermon (DIV1)
487
Page 411
10097
but they chose Barrabas. He would have sav'd him from death, by satisfying their fury, with inflicting other torments upon him, scourging,
but they chosen Barabbas. He would have saved him from death, by satisfying their fury, with inflicting other torments upon him, scourging,
cc-acp pns32 vvd np1. pns31 vmd vhi vvn pno31 p-acp n1, p-acp vvg po32 n1, p-acp vvg j-jn n2 p-acp pno31, vvg,
(31) sermon (DIV1)
487
Page 411
10098
and crowning with thorns, & loading him with many scornful & ignominious contumelies; but this redeem'd him not; they press'd a crucifying.
and crowning with thorns, & loading him with many scornful & ignominious Contumelies; but this redeemed him not; they pressed a crucifying.
cc vvg p-acp n2, cc vvg pno31 p-acp d j cc j n2; cc-acp d vvn pno31 xx; pns32 vvd dt vvg.
(31) sermon (DIV1)
487
Page 411
10099
Hast thou gone about to redeem thy sin, by fasting, by alms, by disciplines, & mortifications, in the way of satisfaction to the justice of God;
Hast thou gone about to Redeem thy since, by fasting, by alms, by disciplines, & mortifications, in the Way of satisfaction to the Justice of God;
vh2 pns21 vvn a-acp pc-acp vvi po21 n1, p-acp vvg, p-acp n2, p-acp n2, cc n2, p-acp dt n1 pp-f n1 p-acp dt n1 pp-f np1;
(31) sermon (DIV1)
487
Page 411
10100
that will not serve, that's not the right way.
that will not serve, that's not the right Way.
cst vmb xx vvi, d|vbz xx dt j-jn n1.
(31) sermon (DIV1)
487
Page 411
10101
We press an utter crucifying of that sin that governs thee, and that conforms thee to Christ. Towards noon Pilat gave Judgment;
We press an utter crucifying of that since that governs thee, and that conforms thee to christ. Towards noon Pilat gave Judgement;
pns12 vvb dt j n-vvg pp-f d n1 cst vvz pno21, cc d vvz pno21 p-acp np1. p-acp n1 zz vvd n1;
(31) sermon (DIV1)
487
Page 411
10102
and they made such hast to execution, as that by noon he was upon the Cross.
and they made such haste to execution, as that by noon he was upon the Cross.
cc pns32 vvd d n1 p-acp n1, c-acp cst p-acp n1 pns31 vbds p-acp dt n1.
(31) sermon (DIV1)
487
Page 411
10103
There now hangs that sacred body upon the cross, re-baptiz'd in his own tears & sweat,
There now hangs that sacred body upon the cross, Rebaptized in his own tears & sweat,
a-acp av vvz d j n1 p-acp dt n1, j p-acp po31 d n2 cc n1,
(31) sermon (DIV1)
487
Page 411
10104
and embalm'd in his own blood alive.
and embalmed in his own blood alive.
cc vvn p-acp po31 d n1 j.
(31) sermon (DIV1)
487
Page 411
10105
There are those bowels of compassion, which are so conspicuous, so manifested, as that you may see them through his wounds.
There Are those bowels of compassion, which Are so conspicuous, so manifested, as that you may see them through his wounds.
pc-acp vbr d n2 pp-f n1, r-crq vbr av j, av vvn, c-acp cst pn22 vmb vvi pno32 p-acp po31 n2.
(31) sermon (DIV1)
487
Page 411
10106
There those glorious eyes grew faint in their light, so, as the Sun asham'd to survive them, departed with his light too.
There those glorious eyes grew faint in their Light, so, as the Sun ashamed to survive them, departed with his Light too.
a-acp d j n2 vvd j p-acp po32 n1, av, c-acp dt n1 j pc-acp vvi pno32, vvd p-acp po31 n1 av.
(31) sermon (DIV1)
487
Page 411
10107
And there that Son of God, who was never from us, & yet had now come a new way unto us, in assuming our nature, delivers that soul which was never out of his Fathers hands, into his Fathers hands, by a new way, a voluntary emission thereof;
And there that Son of God, who was never from us, & yet had now come a new Way unto us, in assuming our nature, delivers that soul which was never out of his Father's hands, into his Father's hands, by a new Way, a voluntary emission thereof;
cc a-acp d n1 pp-f np1, r-crq vbds av-x p-acp pno12, cc av vhd av vvn dt j n1 p-acp pno12, p-acp vvg po12 n1, vvz d n1 r-crq vbds av-x av pp-f po31 ng1 n2, p-acp po31 ng1 n2, p-acp dt j n1, dt j-jn n1 av;
(31) sermon (DIV1)
487
Page 411
10108
for though to this God our Lord belong these issues of death, so that, considered in his own contract, he must necessarily dy,
for though to this God our Lord belong these issues of death, so that, considered in his own contract, he must necessarily die,
c-acp cs p-acp d np1 po12 n1 vvb d n2 pp-f n1, av cst, vvn p-acp po31 d n1, pns31 vmb av-j vvi,
(31) sermon (DIV1)
487
Page 411
10109
yet at no breach, nor battery which they had made upon his sacred body issues his soul,
yet At no breach, nor battery which they had made upon his sacred body issues his soul,
av p-acp dx n1, ccx n1 r-crq pns32 vhd vvn p-acp po31 j n1 vvz po31 n1,
(31) sermon (DIV1)
487
Page 411
10110
but emisit, he gave up the Ghost:
but Emitted, he gave up the Ghost:
cc-acp vvb, pns31 vvd a-acp dt n1:
(31) sermon (DIV1)
487
Page 411
10111
& as God breath'd a soul into the first Adam, so this second Adam breath'd his soul into God, into the hands of God.
& as God breathed a soul into the First Adam, so this second Adam breathed his soul into God, into the hands of God.
cc c-acp np1 vvd dt n1 p-acp dt ord np1, av d ord np1 vvd po31 n1 p-acp np1, p-acp dt n2 pp-f np1.
(31) sermon (DIV1)
487
Page 411
10112
There we leave you, in that blessed dependancy, to hang upon him, that hangs upon the cross.
There we leave you, in that blessed dependency, to hang upon him, that hangs upon the cross.
a-acp pns12 vvb pn22, p-acp cst j-vvn n1, pc-acp vvi p-acp pno31, cst vvz p-acp dt n1.
(31) sermon (DIV1)
487
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10113
There bath in his tears, there suck at his wounds, & lie down in peace in his grave, till he vouchsafe you a Resurrection,
There both in his tears, there suck At his wounds, & lie down in peace in his grave, till he vouchsafe you a Resurrection,
pc-acp vvi p-acp po31 n2, pc-acp vvi p-acp po31 n2, cc vvb a-acp p-acp n1 p-acp po31 n1, c-acp pns31 vvb pn22 dt n1,
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& an ascension into that Kingdome which he hath purchas'd for you, with the inestimable price of his incorruptible blood. Amen.
& an Ascension into that Kingdom which he hath purchased for you, with the inestimable price of his incorruptible blood. Amen.
cc dt n1 p-acp d n1 r-crq pns31 vhz vvd p-acp pn22, p-acp dt j n1 pp-f po31 j n1. uh-n.
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